CIHM 
Microfiche 
Series 
(Monographs) 


ICIVIH 

Collection  de 
microfiches 
(monographies) 


Canadian  Institute  for  Historical  Microreproductions  /  Institut  Canadian  de  microreproductiont  historiques 


Technical  and  Bibliographic  Notes  /  Notes  techniques  et  bibliographiques 


The  Institute  has  attempted  to  obtain  the  best  original 
copy  available  for  filming.  Features  of  this  copy  which 
may  be  bibliographically  unique,  which  may  alter  any  of 
the  images  in  the  reproduction,  or  which  may 
significantly  change  the  usual  method  of  filming  are 
checked  below. 


D 


Coloured  covers  / 
Couverture  de  couleur 


I      I    Covers  damaged  / 


Couverture  endommag§e 


□    Covers  restored  and/or  laminated  / 
Couverture  restaur^e  et/ou  pellicul^e 

Cover  title  missing  /  Le  titre  de  couverture  manque 

I I    Coloured  maps  /  Cartes  g6ographiques  en  couleur 

□    Coloured  ink  (i.e.  other  than  blue  or  black)  / 
Encre  de  couleur  (i.e.  autre  que  bleue  ou  noire) 

□    Coloured  plates  and/or  illustrations  / 
Planches  et/ou  illustrations  en  couleur 

Bound  with  other  material  / 
Reli6  avec  d'autres  documents 

Only  edition  available  / 
Seule  Edition  disponible 

Tight  binding  may  cause  shadows  or  distortion  along 
interior  margin  /  La  reliure  serr6e  peut  causer  de 
I'ombre  ou  de  la  distorsion  le  long  de  la  marge 
int^rieure. 

Blank  leaves  added  during  restorations  may  appear 
within  the  text.  Whenever  possible,  these  have  been 
omitted  from  filming  /  II  se  peut  que  certaines  pages 
blanches  ajout6es  lors  d'une  restauration 
apparaissent  dans  le  texte,  mais,  lorsque  cela  6tait 
possible,  ces  pages  n'ont  pas  6t6  film6es. 


n 


D 


(7T1     Additional  comments  /  Various  pagings. 

I — I    Commentaires  suppl6mentaires: 


L'Institut  a  microfilm^  le  meilleur  exemplaire  qu'il  lui  a 
6\6  possible  de  se  procurer.  Les  details  de  cet  exem- 
plaire qui  sent  peut-gtre  uniques  du  point  de  vue  bibli- 
ographique,  qui  peuvent  modifier  une  image  reproduite, 
ou  qui  peuvent  exiger  une  modification  dans  la  m^tho- 
de  normale  de  filmage  sont  indiqu^s  ci-dessous. 

Coloured  pages  /  Pages  de  couleur 

I j   Pages  damaged  /  Pages  endommag6es 


D 


Pages  restored  and/or  laminated  / 
Pages  restaur^es  et/ou  pellicul^es 

Pages  discoloured,  stained  or  foxed  / 
Pages  d^color^es,  tachet^es  ou  piqu^es 

r        Pages  detached  /  Pages  d6tach6es 

\lJ\   Showthrough / Transparence 


Quality  of  print  varies  / 
rjalit6  in6gale  de  I'impression 

ii    ludes  supplementary  material  / 
Con  nrend  du  materiel  suppl6mentaire 

rages  wholly  or  partially  obscured  by  errata  slips, 
tissues,  etc.,  have  been  refilmed  to  ensure  the  best 
possible  image  /  Les  pages  totalement  ou 
parliellement  obscurcies  par  un  feuillet  d'errata,  une 
pelure,  etc.,  ont  6t6  filmees  a  nouveau  de  fa^on  k 
obtenir  la  meilleu^e  imagb  possible. 

Opposing  pages  with  varying  colouration  or 
discolourations  are  filmed  twice  to  ensure  the  best 
possible  image  /  Les  pages  s'opposant  ayant  des 
colorations  variables  ou  des  decolorations  sont 
film6es  deux  fois  afin  d'obtenir  la  meilleure  image 
possible. 


D 


D 


This  item  is  filmed  at  the  reduction  ratio  checked  below  / 

Ce  document  est  tiime  au  taux  de  reduction  indiquA  ci-dessous. 


lOx 

14x 

18x 

22x 

26x 

30x 

1 

1 

(' 

12x 


16x 


20x 


24x 


28x 


32x 


Th«  copy  filmed  h«r«  has  b««n  raproducad  thanks 
to  tha  ganaroaity  of: 

McMdster  University 
Hamilton,  Ontario 

Tha  imagaa  appearing  hare  ara  tha  batt  quality 
poaaibia  conaidaring  tha  condition  and  lagibility 
of  tha  original  copy  and  in  kaaping  with  tha 
filming  contract  apecificationa. 


Original  copies  in  printed  paper  covers  are  filmed 
beginning  with  the  front  cower  and  ending  on 
the  lest  page  with  a  printed  or  illuatrated  impres- 
sion, or  the  back  cover  when  appropriate.  All 
other  original  copiea  ara  filmed  beginning  on  the 
first  page  with  a  printed  or  illustrated  imprea- 
sion.  and  ending  on  the  laat  page  with  a  printed 
or  illuatrated  impression. 


Lexemplaire  film*  fut  reproduit  grace  A  la 
g*n4rositA  de: 

McMaster  University 
Hamilton,   Ontario 

Las  images  suivantes  ont  *t*  reproduites  avac  le 
plus  grand  soin.  compte  tanu  da  la  condition  at 
de  la  nettat*  de  I'exemplaire  film*,  et  an 
conformity  avec  les  conditions  du  contrat  de 
filmage. 

Lea  axemplairea  originaux  dont  la  couvarture  en 
papier  eat  imprim*e  sont  filmAs  an  commancant 
par  la  premier  plat  at  an  terminant  soit  par  la 
darniAre  page  qui  comporte  une  emprainta 
d'imprassion  ou  d'illustration.  soit  par  le  second 
plat,  salon  le  cas.  Tous  les  autres  axemplaires 
originaux  sont  film*s  en  commenpant  par  la 
premiire  page  qui  comporte  une  emprainte 
d'impression  ou  d'illustration  et  en  terminant  par 
la  derni*re  page  qui  comporte  une  telle 
empreinte. 


The  last  recorded  frame  on  each  microfiche 
shall  contain  the  symbol  — ^  (meaning   "CON- 
TINUED "I.  or  the  symbol  V  (meaning 
whichever  applies. 


END"), 


Maps,  plates,  charts,  etc..  may  be  filmed  at 
different  reduction  ratios.  Those  too  large  to  be 
entirely  included  in  one  exposure  are  filmed 
beginning  in  the  upper  left  hand  corner,  left  to 
fight  and  top  to  bottom,  as  many  frames  as 
required.  The  following  diagrams  illustrate  the 
method: 


Un  das  symboles  suivants  apparaitra  sur  la 
derniAre  image  de  cheque  microfiche,  selon  le 
cas:  le  symbole  — ^  signifie  "A  SUIVRE  ,  le 
symbols  V  signifie  "FIN  ". 

Les  cartes,  plenches.  tableaux,  etc.,  peuvent  etre 
filmAs  A  des  taux  de  reduction  diff*rents. 
Lorsque  le  document  est  trop  grand  pour  etre 
reproduit  en  un  seul  clichA,  il  est  film*  *  partir 
de  Tangle  sup*rieur  gauche,  de  gauche  *  droite, 
et  de  haut  en  bas,  en  prenant  le  nombre 
d'imeges  n*cessaire.  Les  diagrammes  suivants 
illustrent  le  m*thode. 


1 

2 

3 

•p^w 


.  s*-.;.  -. 


■■■Vi;^,^r^: 


v^%:J^??i^ 


•./53B" 


•W 


;-v^. 


■*•% 


MICROCOPY    RESOIUTION    TEST   CHART 

lANSI  ond  ISO  TEST  CHART  No    2) 


1.0 


1 1 


1.25 


1^ 


2.8 


1^    Ilia 

!f  i^ 


140 


1.4 


II  2.5 
2.2 

II  2.0 
1.8 

1.6 


A  -APPLIED  IM/IGE     Inc 

^S".  !653   Eas!    Mom    Streel 

S'.S  Rochester,    Ne*    York         14609       USA 

-^  ("6)    482  -  0300  -  Phone 

^=  ('16)    288  -  5989  -  Fqk 


CONSTRUCTIVE  BIBLE  STUDIES 


BDITBD  EY 

ERNEST  D.  BURTON 


.-:L:X: 


CHRISTIANITY  AND  ITS  BIBLE 


HENRY  F.  WARING 


L:        :  ' 


CHRISTIANITY 
AND    ITS   BIB..E 


A  TEXTBOOK  AND  FOR  PRIVATE  READING 


BY 


HENRY  P.  WARING 


H 


CONSTRUCTIVE  BI     ,E  STUDli.. 
ADVANCED  ANL.  SUPI\.^MENTAB'.   SKRIr 


CHICAGO 

THE    UNIVERSITY    OP    CHICAGO    P 

LONDON 

T.  FISHER  UNWIN.    1  ADELPHI  TERRA 

1907 


COPYRIOHT    1907   HY 

Thk  UNivEi.  tty  or  Ciiicaoo 


Publishod  April  1907 
Second  Impreesion  May  1907 


Composed  and  Printed  By 

The  University  of  Chicago  Frew 

Chicago,  lllinoii,  V.  S.  A. 


PREFACE 

This  book  on  Christianity  and  Its  Bible  has  been 
written  for  the  congregation.  For  years  I  have  had 
a  deepening  conviction  that  we  needed  a  survey  of 
the  whole  religious  field  in  a  small,  readable,  trust- 
worthy book  that  could  be  owned  and  used  in  practi- 
cally every  home— a  book  that  would  be  interesting 
to  all  and,  at  the  same  time,  one  that  would  richly 
repay  careful  study. 

The  benefits  of  such  a  work  are  evident.  The 
naturally  studious  would  be  helped  in  their  further 
study  of  any  or  all  the  subjects  of  which  it  treats; 
others  would  be  incited  to  further  study  of  religious 
themes;  and  all  would  be  put  into  a  much  better 
position  for  being  benefited  by  their  ordinary  religious 
hearing  and  reading.  Such  a  work  would  give  a 
foundation  on  which  to  build  a  symmetrical  structure 
of  religious  knowledge;  or,  changing  the  figure,  it 
would  give  pigeonholes  in  which  to  put  the  valuable 
results  of  all  future  hearing,  reading,  and  study 
concerning  religious  themes.  The  mastery  of  it  at 
the  beginning  of  a  theological  course  would  make 
the  whole  course  easier  and  more  profitable. 

In  the  preparation  ot  this  book  the  purpose  has  been 
to  help  meet  the  need  presented  in  the  last  chapter 
—the  chapter  concerning  "clear-eyed  middle-men 

ix 


*  Preface 

between  the  specialists  and  the  ordinary  readers." 
In  fact,  the  last  chapter,  in  some  respects,  would 
have  made  a  fitting  introduction  to  the  book,  an 
important  part  of  the  purpose  of  which  is  not  only 
to  relieve  doubt,  but  to  prevent  it.  The  endeavor 
has  been  to  produce  a  book  that  every  intelligent 
pastor  would  be  pleased  to  see  in  e\  ery  home  of  his 
congregation,  and  to  have  as  a  basis  of  study  in  the 
Sunday  school  or  in  some  other  department  of  his 
church  work.  //  is  a  book  for  sahbath- school  super- 
intendents, teachers  and  older  classes,  for  Young 
Men's  Christian  Associations  and  such  societies,  and 
for  thoughtjul  readers  generally. 

As  Parts  II  and  III  are  more  factual  than  the 
others,  it  may  be  better  'or  some,  in  going  through 
the  book  for  the  first  time,  to  pass  directly  from  the 
end  of  the  first  part  to  the  beginning  of  the  fourth. 
The  book  as  it  stands  is  intended  to  give  to  thought- 
ful readers,  whether  in  classes  or  not,  a  naturally 
arranged  and  helpful  survey  of  the  whole  religious 
field. 

Classes  using  it  as  a  basis  of  study  may  cover  the 
ground  in  one,  two,  or  three  courses.  If  the  book 
be  taken  in  two  courses,  it  is  suggested  that  the  first 
course  be  Part  I,  chapters  vi,  viii,  and  ix  of  Part  II, 
and  all  of  Part  IV.  This  would  make  the  second 
course  mainly  historical.  If  the  book  be  covered 
by  three  courses,  it  is  suggested  that  Parts  I  and  IV 
be  the  first.  Part  II  the  second,  and  Part  III  the 


Preface 


XI 


third.  The  average  length  of  the  lesson  would  be 
determined  by  the  number  of  lessons  in  the  course. 
It  is  expected  that  the  Analytical  Table  of  Contents 
and  the  Index  will  be  used  both  as  aids  in  the  study 
and  as  tests  of  its  thoroughness.  While  a  few  other 
books  are  named,  especially  for  the  help  of  lay 
teachers,  the  one  book  of  reference,  the  constant  use 
of  which  is  strongly  urged  upon  all,  is  the  one  acces- 
sible to  all— the  Bible.  Bible  references,  questions, 
and  suggestions  are  given  for  each  chapter.  That 
these  helps  for  study  may  not  make  the  book  less 
attractive  for  general  reading,  they  are  put  into  the 
Appendix. 

I  wish  to  express  grateful  appreciation  of  valuable 
suggestions  received  from  Professor  E.  D.  Burton 
and  his  colleagues. 

Recognizing  more  than  ever  that  to  understand 
any  one  department  of  religious  knowledge  it  is 
necessary  to  become  acquainted  with  the  others, 
and  so,  feeling  more  deeply  than  ever  the  need  of  the 
laying,  by  modern  mediators,  of  broad  foundations 
for  religious  thinking  by  the  congregation,  my  prayer, 
in  sending  out  this  book  into  the  world,  is  that  it  will 
help  meet  this  need. 

H.  F.  W. 

Halifax,  Nova  Scotia 

1907 


ilAMlBw>_».iE;;ik-»c?  .A 


^^kiL^^Jr 


m 


ANALYTICAL  TABLE  OF  CONTENTS 

[The  references  are  to  paragraphs,  not  pages] 

PART  I.     INTRODUCTORY 

Chapter  I.    Religious  Life  and  Literature 

/-//,  Re-  ^lous  Lije.  i,  Religion  difficult  to  define.  2,  A  kind 
of  life.  3,  True  nature  seen  in  growth.  4,  Soul  and  sin. 
S,  Sense  of  sin.  6,  Man  religious  animal.  7,  Communion 
and  union  with  God.  8,  Religion  mysterious  but  real.  9, 
Religion  and  doctrinj.  10,  Children  of  God.  11,  Christian 
rel'gion. 

12-19,  Religious  Literature.  12,  What  it  is.  13,  Of  b.  c— 
Assyria,  Egypt,  China,  India,  Persia,  Europe.  14,  Of 
/.  D.— Judaism,  Mohammedanism,  Shir.toism,  Eddas.  13, 
Specially  Sacr  'd  writings.  16,  Of  Hebrews,  Jews,  and  eariy 
Christians.  17,  Compared  with  religious  life.  18,  Bible 
con.par-.-d  with  other  Specially  Sacred  writings.  10,  Its 
influence — why  ? 

Chapter  II.  Interpretation  and  Inspiration 
■5,  Misinterpretation  and  Its  Remedy.  20,  Through  failure 
to  consider  times,  etc.  21,  Figurative  language  literally. 
22,  Literal  language  fguratively.  23,  Text  taken  from 
context.  24,  Inaccurate  stress  on  separate  words,  j^, 
Evils  and  remedy. 
26-37,  Inerrancy  a-  '  Inspirafion.  26,  Inerrancy.  27,  Iner- 
rancy and  insp'  .1.  28,  Ir  Juctive  and  traditional  views. 
29,    Dr.  Sanda}       ,.     30,    Claims  in  Bible.      31,  Are  they 


20 


3,3. 


Georgp   Fox 


inerrant?     ^2,  Similar  claims  elsewhere, 
and  Paul.     34,  Sensible  judgment  of  claims.     35,  Inspira 
tion   in  other  Specially   Sacred  writings.     36,   The  canon 
37,  What  the  assumption  of  inerrancy  imniies, 

xiii 


:-i^ 


XIV 


Contents 


Chapter  III.    Truest  Bible  Study 

38,    Introi!     tory.     38,    Three    stcjjs     and     three     prerequisites. 

39-42,  Contmon-Sense.  30,  Its  worth.  40.  In  interf -?tation. 
41,  Of  liiblf  as  small  library.  42,  Uses  dil'ferent  transla- 
tions. 

43-46,  Result!:  oj  Scholarship.  43,  Fat ts— archaeology.  44, 
Man     cripts.     45,  Chronology.     46,  Wisdom  and  learning. 

47-5''><  Spirit tuil  In:  'ht.  47,  Truihs.  48,  Mysticism  and  the 
Bible.     49,   Inspired  common-sense.     50,   .\nd  scholarship. 

P.\RT  II.     THE  BIBLE  AND  ITS  TIMES 
Chapter  IV.     Oeography  and  COx\tempop-aneous   History 
51-54,  Geography.     51,  Three  river  territories.     52,  Relation  be- 
tween  them.     53,    From    Persian    Gulf   around   to    F:gypt. 
54,  Palestine. 
55-<52,    Semitic    History.     55,     .Aryan-speaking     and     Semitic 
peoples      56,  What  were  the  Egyptians?     57,   Babylonian, 
Assyrian,    and    Chaldean    periods.     58,     Babylonian.     59, 
Assyrian.     60,    Chaldean   or    New    Babylonian.     61,    .\ftcr 
Chaldean  period.     62,  Other  Semites. 
63-65,    Egyptian   History.     63,    Periods  of.     64,    Old,    Middle, 
and  New  Kingdoms.     65,  Later  history. 

Chapter  V.     History  of  Hebrews,  Jews,  and  Early 
Christians 
66,  Introductory.     66,  Two  divisions. 
67-jo,  Before  586  B.  C.    67,  Before  the  division  of  the  kingdom. 

6.",  The  two  kingdoms.     69,  Fall  of  the  northern.     7,,  Fall 

of  southern. 
7i-79<  After  586  B.  C.     71,  Persian  period.     72,  Greek   period. 

73,  Maccabean  period.     74,  Roman  period.     75,  Jesus  born 

B.  c.     76,  Herod  family.     77,  Roman  Empire.     78,  Jewish 

sects.     79,  In  temple  and  synagogue. 

Chapter  VI.     Literature  of  Hebrews,  Jews,  and 
Early  Christians 
8o-8g,  Chronology.     80,  Three  dates— 722,  621,   586  b.  C.     81, 
Before   and   after   586.     82     The   same.     83,'   Writings   of 


Conlents 


XV 


Mosrs,  David,  and  Solomon.     84,  J,   E,   I),  and  P  in  first 
six  books.     85,  New  Testament  epistles.      86,  The  gospels. 

87,  DitTcrence  between  Old  Testa-ient  and  New  Testament. 

88,  Non-biolical  literature.     89,   Largely  rharisair. 
gn-gS,   Literary  Forms,     qo,  Poetry:    its  extent.     91,  Its  paral- 
lelism.    92,  Its  kinds.     9^,  Wisdom  literature.     94,  Proph- 
ecy  and    history.     95,    Their    authority.     96,    History   and 
law.     97,  Gospels  and  ei)istlcs.     98,  .■\poralyptic  literature. 

Chapter  VII.     Anrs,  Scienck,  and  Philosophy 
00-104,    Arts.     99,    Egypt,    .Assyria,    and   Phoenicia.     100,    Fhe 

tcnple:     its    difTercnt    parts.     loi,    Its   size    and    contents. 

IC2,  Temple,  taberr    <\c,  and  .synagogue.     103,  Greek  art. 

104,  .Ancient  mu 
105-106,  Science.     105,  Creation,  flood,  etc.     106,  Earth  flat,  , 'c. 
10/-11J,  Philosophy.     107,    Nature  and    periods.     108,   Before 

Socrates.     109,  Socrates  and  Plato— the  logos,     no,  Plato- 

nism   and   Ari.stotelianism.     in,  .After  Aristotle— the  logos. 

1 1 2,  Greek  philosophy  preparing  for  Christ.     113,  Difference 

from  Christianity. 

Chapter  VIII.     DEVEtoP.ME.vT  of  Beliefs  in  Bible  Times 

I14-I16,  Monotheism  and  Individualism.  114,  Great  develop- 
ment.    115,  Monolatry.     116,  Individualism. 

IJ7-I2I,  The  Hereafter.  117,  People's  belief  in  Sheol.  118, 
Poetic  hints  and  hopes.  119,  Pro)  Vts  and  resurrection! 
120,  Views  in  non-biblical  writings,  iit,  Jesus  and  the 
hereafter. 

I22-I.r"^,  Kingdom  oj  God  and  Millennium.  122,  Kingdom  of 
God.  123,  And  millennium.  124,  Rev.  20:4-6.  125,  Dogma- 
tism on  these  things. 

r 26-128,  Satan.  126,  Mainly  in  New  Testament.  127,  How  in 
Old  Testament.     128,   How  in  New  Testament. 

Chapter  IX.     Jesus  as  the  Christ 
129-133,   Messianic  Hopes.      129,   Development  of  idea.     1^0, 
Two  conceptions,  of.      13,,  Suffering  Messiah.     132,  Stum- 
bling-block   and    foolishness.     133,    Early    Christians    and 


^^^^^^^^^^^^^fT 


-i&. 


XVI 


Contents 


'34~l.3^'  HV/n/  Jraiis  Thought  of  Ifintself.  1^4,  A>  the  Loros 
or  Word.  1^5,  As  the  Sun  of  David.  1^6,  As  thi-  Son  of 
man.  137,  As  the  Son  of  (lod.  138,  As  the  sutTering 
Messiah. 

I '^0-140,  Jrsii^  as  Goal  oj  Old  Testiimenl  Hopes.  i,v).  Jesus  and 
Old  Testament  print  iples.     140,   Reigning  or  suiTering. 

PART   III.     CHRISTIANITY   SINCE    BIBLE  TIMES 

CHAPTKR    X.       ir   -r-WAY   TO    1517    A.  D. 

/.//-/.;,/,  A  Packgrnund  oj  (irnrrul  History.  141,  Topics  of 
first  period.  142,  Roman  Empire  and  its  division.  143, 
The  Aryans  who  took  Rome.  144,  Mohammedan  con- 
(juests. 

145-151,  Fathers,  Pagan  Leaders,  and  Persecutions.  145,  Ante- 
nicene  Eathers.  146,  Post-nicenc  Fathers.  147,  Three 
pagan  leaders:  .\pollonius.  148,  Celsus.  i  i),  Porphyry 
and  Neoplatonism.  150,  Persecutions  until  Nero's  death. 
151,  After  Nero. 

152-157,  Heresies,  Creeds,  and  Papacy.  152,  Early  heresies  and 
schisms.  153,  Later  heresies:  concerning  the  Trinity.  .'54, 
Concerning  the  natures  of  Christ.  155,  Concerning  salva- 
tion.    156,  Four  great  creeds.     157,  Growth  of  papal  power. 


Chapter  XI.    To  15 17 

15S,  15Q,  Introductory.  158,  Topics  of  second  period.  159,  Be- 
ginning of  some  modern  nations. 

160-166,  Civil  and  Religious  Conflicts.  160,  Popes  and  civil 
rulers.  161,  Division  into  Eastern  and  Western  churches. 
162,  The  real  cause.  16,^,  Feudalism.  164,  Serfs  and 
knights.     165,  The  Crusades.     166,  Their  results. 

l6y-iyj,  Theology,  Culture,  and  Reform.  167,  Monasticism 
and  schools.  168,  The  Schoolmen.  160,  Seven  sacraments 
— ordination,  supper  (mass).  170,  Marriage,  baptism,  con- 
firmation, penance,  and  extreme  unction.  171,  Purgatory 
and  indulgences.  172,  Renaissance.  173,  Reformers  be- 
fore  the   Reformation. 


Conunts 


XVII 


Chaptkr  XII.     Since  15 17 

^74'J77>  I-uther  and  Lulhrrniii.vn.  17.4,  Topics  of  third  pen  I. 
175,  Luther.  i7f),  .And  MchirK  htun,  Era.smus,  and  Zwin^li. 
177,  Luthcranism, 

178-181,  Calvinism  on  the  Continent.  17R,  In  Switzerland. 
170,  In  P>an(o— Huguenots  and  Caiholirs.  180,  Chureh 
and  state  in  Frame.     181,   Holland  and  Belgium. 

1S2-IQI,  England  and  Scotland.  182,  The  Church  of  Kngland. 
18,^,  Puritans,  Independents,  etc.  184,  King  Jaire.;'  Ver- 
sion and  Westminster  Confession.  185,  Cromwell,  Miifon, 
Bunyan,  and  Revolution  of  1688.  186,  Methodism,  Salva- 
tion Army,  and  Y.  M.  C.  A.  187,  Tractarians  and  ritu- 
alism. 1S8,  IVonconformity  today.  189,  .Scotland  Prote.s- 
tant  rather  than  Catholic,  igo,  Presbyterian  rather  than 
Epi.scopal.  iQi,  Divi.'-ions  and  unions  within  Presbytcri- 
anism. 

Chapter  .Mil.     Since  1517— Continued 
iQ2-i()Q,   United  States  0}  America.     102,  Pilgrim  Fathers,  two 
great  wars.     it)_^,  A  time  of  state  churches  and  persecution. 
104,  Jonathan   Edwards  and  new  theo'ogy.     195,   Andover 
theology,  Horace  Bushnell.     ig6,  'the  Disciples.     197,  Mor- 
monism.     198,    Plymouth   Brethren   and   .\dventists.     199, 
Christian  Science. 
200-203,  Jesuits  and  Catholic  Doctrine.     200,  Jesuits— their  mis- 
.sions.     201,   And  methods.     202,  Jansenists,   Ultramontan- 
ism.     203.   Papal  infallibility,   immaculate  conception,  and 
Mariolatry. 
204-207,  Creeds,  Sunday  Schools,  and  Temperance.     204,  Creeds 
and  catechisms  of  Eastern  and  Roman  Catholic  churches. 
205,    Of   Protestantism.     206,    Beginnings   and   leaders   of 
Sunday-school    work.     207,  History   of   temperance   move- 
ment. 

CHArxEE  XIV.     Christian  Missions 
208-211,  Oj  First  Period.     208,   Until  the  Council  of  Nicaea. 
209,  In  the  East.     210,  Ulfilas  and  St.  Patrick.     211,  Co- 
lumha,   Augustine,  and  Bfsnif.ire 


XVllI 


Conlenis 


212-21],  Of  Second  '  r'tod.  ?i2,  Tii  St  andinavi.tns  and  Slavs. 
213,   Missions  rr  <i   Moliamn  cdanism. 

214-223,  Oj  "hird  I'iriod.  214,  Of  (irc-t-k  (hunh.  215,  Of  Ro- 
man fathuliiisni  until  1  22.  216,  Of  Roman  Cathoiirism 
afti-r  ifi22.  217,  Colonial  work  of  Protestants.  218,  Mora- 
vians and  Sihwartz.  2H),  Carey  in  I7<)2.  220,  Hiiiry 
Martyn  an<l  KoIktI  Morrison.  221,  Adoniram  Judson  and 
John  Williams.  222,  Robert  MolTat  and  David  Living- 
stone.    22_^,  Alexander  Mackay  and  John  G.  Paton. 

224-22S,  Fields  and  Stalislirs.  224,  China.  225,  Japan  and 
Korea.     226,  India.     227,  .Afri<n,  etc.     228,  Statistics. 

ClIAI'TKR    XV.      LlTI.RATL'RK,  ArTS,  AND   SriKNCK 

22Q-2_]2,  Literature.  229,  Devotional  work.si,  preachers.  2  p, 
Hymns.  231,  Other  poetry.  2,^2,  Bible's  influence  upon 
literature. 

2jj-2.}n,  Arta  2,^,^,  Early  attitude  to.  2.u.  C.itarombs.  i^t^, 
Byzantine  and  basili(un.  2,?6,  Romanesf|ue,  Gothic,  Ren- 
ais.sance.  2,^7,  Art  in  1517.  7^8,  Different  altitudes  to. 
2,59,  Christ  in  art.     ?40,  Music. 

241-24^,  Science.  241,  Roger  Bacon,  Copernicus,  Galileo.  242, 
Francis  Bacon,  Xewion,  BatTon,  Darvvin,  Huxley.  24,5, 
New  psychology  and  theology.  244,  Historical  criticism. 
245,   Comparative  religion. 

ClIAPTKR    XVI.      Pmr.OSOPHY    AND    ISMS 

246-240,  Philosophy.  246,  Representative  philf)sophcrs:  De.s- 
cartes,  Spinoza.  247,  Locke  and  Berkeley.  248,  Kant  and 
Hegel.     249,  Comte,  Schopenhauer,  Spencer. 

2j^r,-262,  Isms.  250,  List  of.  251,  Anabaptism,  252,  Mysti- 
cism and  theosophy.  25;^,  Theosophy.  254,  Mysticism. 
255,  Pietism,  quietism.  256,  Unitarians  and  L'nivcrsalists. 
257,  Deism.  258,  Encyclopaedism.  259,  Rationalism. 
260,  Schlcieimacher.  261,  Strauss,  Renan,  Baur.  262, 
Ritschlianism. 

PART  IV.     CHRISTI.aNITY  TODAY 
Chapter  XVH.    The  Glorious  Gospel 


Contents 


XIX 


2(^4-272,  The  Christian's  Position  Defined.  264,  Rome  centrr 
and  lirain  of  the  worlil.  265,  Worth  of  Roman  ritizenship. 
266,  Mcmlx>rship  of  Roman  church.  267,  Roman  attiturk 
to.  26S,  Paul'.s  position  in  view  of  it.  261;,  Attitude  to 
(■hi..,tiani  y  today.  370,  The  litotes  for  today?  271,  In 
.!<•»•  of  indifference.     272,  Picture  of  true  Christian  today. 

27^-282,  The  Christian's  Position  De/endcd.  27 ^  The  defense. 
274,  The  KosFwl-  275,  It.s  salvation.  276,  Through  faith. 
277,  Wlioj^H'ver  will.  278,  It  is  God's  [xiwer.  270,  The 
marvelous  |X)wer  of  love.  280,  God's  power  through  man. 
281,  The  worth  of  exiierience.  282,  The  Beautiful  Life. 
Chapter  XVTIl.    The  Death  of  Jesus 

2S3-2S6,  Concirning  Atonement  Theories.  28,5,  Purpose  of  chap- 
ter. 284,  Theories  in  light  of  Bible.  285,  Of  church  his- 
tory.    286,  Of  analogy. 

287-2SQ,  Figurative  References.  287,  The  blood,  propitiation. 
288,  Figure  of  sacrifices.     289,  Cross  not  mere  fire-escape. 

2()(-2Q2,  Death  Seen  from  His  Life.  290,  Need  of  this  vision. 
291.  How  obtained.     292,  The  result. 

^93-290,  Revelations  at  the  Cross.  29,^,  Of  awfulness  of  sin. 
294,  Of  inefTable  love.  295,  "Human  life  of  God."  296,  Is 
God  like  Christ  ? 

297-300,  Life  in  View  0/  Cross.  297,  In  fighting  sin.  298,  In 
manifesting  true  love.  299,  Finding  God  through  Jesus. 
300,  "Make  Jesus  king." 

Chapter  XIX.     The  Fatherhood  of  God 
3oi-3nj,  Introductory.     301,  Development  of  idea.     302,  What 

Jesus  did  for.     ,^03,  Controversies  due  to  difTercnt  use  of 

terms. 
JO./,  Real  Fatherhood.     304,  Distinguished  from  figurative. 
3'^5-3f>7,  Figure  as  Used  0}   God.     305,  A  metaphor.     306,   Is 

God  male  ?    307,  A  rich  figure. 
3o8-2i)Q,  Elasticity  oj  Figure.     308,  Great  variety  of  meanings. 

309,  Some  more  fitting  than  others. 
3'0-3i3,    Care    in    Making    Meaning    Plain.      310,    "Father" 

relative    term.     311,     In    Scripture.     312,    Trinity.     313, 

F^xperience. 


XX 


C  'utile  II  Is 


ChAPTKR    \\.      TlIK    MtRKAFTFR 

.V-1-3-'<  C  lilting  and  I'l'lishin/;  ,i  Dinmund  Principlf.  ^14.  The 
abidinpt  jtriiK  iplc.  ^15,  llcztkiah  and  I';ml.  ,^i6,  Cause 
for  (lilTcrcni  <■.  ^17,  Urinhtrsi  luvK  f.ir  Paul.  ,?iS,  Jesus 
lives.  ,^i<),  No  (iiiails.  320,  F.sscn(c  of  hravcn  and  hi-li. 
,Vi.    Fi'llowship   with   the   I-athcr. 

322-^2H,  Hfll.  S,il,in,  iiiid  Ihr  Lir/^'-r  Hop'.  ^22,  V/ortls  fni 
hi-ll.     32  i  HI  to<l,iy.     •^;\.   Mill  ficrn;.!  ?     .^5,  For  the 

majority?  ,,  .  Quotations  from  others.  ,527,  '.Sirivr  to 
rntrr. "      ^.>8,  The  lar^e  and  larger  hope. 

CHAPTKK    X\I.      TlIK    rilRISTIAN    LlFK.   T()I>AY 

329-332,  Its  Pou'fr.     _^2o,  f)f  purity.     ,^30,  (^f  ju.stic  e  and  mercy. 

,^,V.  Of  l'>ve.     7,1,1,  Of  Christtikeness. 
333-3-f'-    Jt^    Problems.     3^,^,    The   problem— selfishness.     334, 

Not  overcome  by  culture  and  laws.     335,   But  by  Christ- 

likenes.s.     336,    By   the  gospel.     337,    Lirjuor   trafl'ic.     338, 

Hearty  co-operation  needed  against.     330,  Boy  problem,  etc. 

340,  Spoils,  graft,  and  labor  problem.     341,  Union  in  home 

and  churih,  the  spirit  of  inquiry. 
3-42-344,   Its   Prospects.     342,   Selfishness  in   the  church.      343, 

Christian  life  and  antinomianism.     344,  Need  of  living  the 

cross. 

Chapter  XXII.     Mr.niT.xTiov 

345-.347'  Right  Idea  Oj.  345,  Need  of.  346,  Not  reverie.  347, 
Not  study,  contemplation,  etc. 

34S-354,  R'*lf^  to  Be  Ohservea.  348,  Sini/lc  themes.  349,  For 
energy  is  limited.  350,  Practical  themes.  351,  Best  times. 
352,  In  solitude.     353,  Much  time.     354,  Meet  God. 

355-362,  Rfsu/s  to  Be  Obtained.  355,  F:nriches  Bible.  356, 
Goes  thi  )Ufii  it  slowly.  357,  Helps  prayer.  358,  Makes 
fo-  flir:-,tlikr  love  for  others.  3=:9,  For  friendship  that  fel- 
lowship.* .-,60,  F'or  missions  and  revivals.  361,  For  happi- 
ness.    3(12,  Ineffable  joy. 

Ca.*?TER    XXIII.      MlDnLE,MEN 

jrtj-3(5^,  The  Need  oj  Middlemen.  363,  Troubled  waters  that 
divide.     364,  Specialists  and  ordinary  readers. 


Cott  tents 


XX  { 


0f-?^?,  Thf  Stidiilrmiin  Serdfd.  ?fi5,  Kninvi  sprc  i.ili>is  nnd 
rrarlirs.  ^fiA,  His  alliluilc.  ^67,  Not  .i  "rrtail  talki-r." 
,?6H,   llis  inctli'id. 

.^^V-374-  Hi'  MediiUi.  .  \(m),  For  safi-ty  of  <  hur.  h.  ^70,  To 
show  steps  ihrouRh  slouch  of  (!.)uht.  ^71,  To  Iraii  to 
hiinhls  of  faith  ^7^,  Wor-l  to  hiRtit  <>n  roniparativr  ri'li- 
Rion.  .^7,?,  Anrl  higher  .riiidsm.  _}74,  Hi,  word  to  skrp- 
tirs. 

37S~37^>  lli^  ^ti-dil,ilion.  ?75,  Maki-s  iiu-ssascs  int;-,fslii)ir. 
,^76,  Atid  nourishing. 


PART  T 
INTRODUCTORY 


■A. 


CHAPTER  I 

RELIGIOUS    LIFE    AND    LITERATURE 

RELIGIOUS   LIFE 

1.  Purl  I  is  introductory.  It  aims  to  get  a  true 
method  of  Bible  study.  It  is  to  reach  this  that  it 
first  considers  the  Bible  as  religious  literature,  and 
then  faces  the  questions  of  inerrancy  and  inspiration 
as  they  atTect  interpretation.  It  begins  by  asking: 
What  is  religion?  How  commonly  we  use  terms 
it  would  puzzle  us  to  explain !  How  much  easier  to 
describe  than  to  define !  How  much  easier,  for  in- 
stance, to  watch  and  to  write  about  the  working  of 
electricity  than  to  tell  just  what  electricity  is !  How- 
much  easier  to  describe  the  effects  of  religion  than 
to  define  it! 

2.  Many  and  varied  are  the  attempts  at  definition. 
Let  us  notice  two:  "the  life  of  God  in  the  soul  of 
man;"  "the  life  of  man  in  his  superhuman  rela- 
tions." Both  of  these  use  the  word  "life."  Reli- 
gion 's  not  worship  of  God,  nor  work  for  God,  nor 
faith  in  God,  nor  love  to  God;  for  none  of  these  is 
large  enough  to  include  it.  It,  however,  may  in- 
clude all  of  them.  The  only  word  that  includes  it 
is  the  word  "life."  Religion  is  a  life— a  kind  of 
life;  for  though  we  should  be  able  to  get  to  the  very 
heart  of  the  mystery  of  life  and  should  find  that  there 

3 


^m^'^^tm'w  ^'m£i-.jtm^ 


Clirislianiiv  and  Its  Bible 


all  life  is  the  same,  yet,  in  view  of  its  different  mani- 
festations, we  may  legitimately  speak  of  its  dilTerent 
kinds. 

3.  How  are  we  going  to  find  out  just  what  this 
religious  life  is  ?  The  true  nature  of  religion  as  a 
kind  of  life,  uke  the  true  nature  of  any  living  thing, 
is  shown  as  it  grows.  It  is  important  to  keep  this 
in  mind.  Failing  to  see  this,  some  have  argued  from 
the  morbidness  of  religions  in  their  earliest  histories 
that  religion  after  all  is  but  a  morbid  disease— some- 
thing t(  '^e  outgrown.  To  them  theology,  as  the 
science  of  religion,  is  a  part  of  pathology— the  science 
of  morbid  conditions.  Instead,  it  is  a  part  of  biol- 
ogy— the  science  of  life.  It  is  uoi  a  disease  to  be 
outgrown;  so  far,  at  least,  man  seems  to  be  "incur- 
ably religious."  It  is  rather  a  life  that  has  grown; 
and  we  are  to  look  for  its  true  nature,  not  simply  in 
its  beginnings,  but  also  and  mainly  in  its  growth. 

4.  What,  then,  is  the  true  nature  of  religion  ? 
The  one  word  that  includes  it  is  too  large  to  be  satis- 
factory. There  is  "life"  in  plants  and  in  animals; 
but  we  do  not,  save  in  poetry,  speak  of  them  as  reli- 
gious. The  distinctive  principle  of  the  religious  life 
is  to  be  found  in  that  which  distinguishes  man  from 
these.  It  is  to  be  found  in  that  which  we  commonly 
call  his  soul.  Because  of  this,  man  is  the  religious 
animal  in  whose  nature  there  is  that  which  is  higher 
and  that  which  is  lower.  According  as  he  is  able 
to  distinguish  between  them,  and  has  the  power  to 


m;. 


Kcligious  Lije  and  Literature  5 

subordinate  the  lower  to  the  higher,  the  failure  to  do 
so  is  sin.  As  the  religious  animal,  therefore,  man 
is  capable  of  sin. 

5.  The  study  of  the  history  of  religion  shows  that, 
when  man  thought  his  union  with  God  was  akin  to 
his  physical  blood-bond  with  the  other  animals,  his 
moral  sense  was  weak.  As  he  distinguished  him- 
self from  the  other  animals  and  felt  that  he  was 
united  to  God  in  a  higher  way  than  with  them,  he 
felt,  in  varying  degrees,  a  sense  of  sin.  This  in 
Paul's  writings  found  strong  expression;  for  instance, 
in  the  sixth,  seventh,  and  eighth  chapters  of  Romans. 
These  are  some  of  his  words: 

I  delight  in  the  law  of  God  after  the  inward  man;  but  I 
see  a  different  law  in  my  members,  warring  against  the  law 
of  my  mind,  and  bringing  mc  into  captivity  under  the  law  of 
sin  which  is  in  my  members.  Wretched  man  that  I  am !  who 
shall  deliver  me  out  of  the  body  of  this  death  ? 

6.  In  spite  of,  or  even  because  of,  that  which  we 
call  his  soul,  man,  as  the  religious  animal,  may,  in 
a  certain  sense,  go  lower  than  the  other  animals. 
There  is  truth  as  well  as  wit  in  the  words  of  her  who 
said:  "The  more  I  see  of  men,  the  better  I  like 
dogs."  Ernest  Thompson  Seton  leaves  upon  us  a 
very  favorable  impression  concerning  Krag,  the 
\ootenay  ram,  as  compared  with  Scotty,  the  hunter 
who  murdered  him.  On  the  other  hand,  because 
he  has  a  soul,  or  rather  because  he  is  a  soul  that  has 
a  .H>dy   what  p-ossibilitier,  man  has  in  fioing  abrvc 


6  Christianity  and  Its  Bible 

the  other  animals!  Though,  as  an  animal,  he  is 
limited  by  the  body,  as  the  religious  animal  man's 
life  is  almost  unlimited.  Like  the  philosopher's 
garden,  though  short  and  narrow,  it  is  high.  As 
the  carbon,  though  black,  becomes  luminous  with  the 
current  of  electricity,  so  he,  though  of  the  earth  earthy, 
may  be  illumined  with  the  living  light  of  heaven. 

7.  By  virtue  of  his  religious  life,  man  has  a  sense 
of  communion  and  union  with  God.  The  more  of 
this  life  he  has,  the  sweeter  the  communion  and  the 
closer  the  union. 

Spirit  with  Spirit  can  meet; 
Closer  is  He  than  breathing,  and  nearer  than 
hands  and  feet. 

We  should  remember,  however,  that  our  relation- 
ship with  God  is  unpicturable.  When  we  say  "ne?r 
God,"  "in  God,"  "from  God,"  "to  God,"  the  ex- 
pressions are  not  to  be  taken  as  having  spatial 
meaning,  but  rather  as  the  inadequate  efforts  of  the 
human  mind  and  tongue  to  express  transcendent 
realities. 

And  the  ears  of  man  cannot  hear  and  the  eyes  of  man  can- 
not see; 
But  if  we  could  sec  and  hear,  this  Vision — were  it  not  He  ? 

Though  "now  we  see  in  a  mirror  darkly," 

Is   not    the  Vision  He?    though  He  be  not  that  which  He 

scc'ms? 
Dreams  are   true   while   they   last,  and  do   we   not    live    in 


Religious  Lije  and  Literature  7 

Ere  the  dawn  of  the  eternal  day  in  which  we  hope 
"to  see  Him  even  as  He  is, "  to  us,  in  this  dreamland 
of  time,  the  very  essence  of  religion  is,  and  in  truth 
too,  "practicing  the  presence  of  God,"  in  whom 
"we  live  and  move  and  have  our  being." 

8.  Though  a  mystery,  the  religious  life  is  a  real- 
ity. All  life  is  hidden.  Nature  awakes  from  her 
winter's  sleep  to  clothe  herself  in  a  garb  of  wondrous 
hues.  The  loving  glances  of  the  sun,  and  heavenly 
words  of  raindrops  from  the  clouds,  and  sweetest 
words  of  dewdrops  on  the  earth  have  wooed  the  buds 
to  open  up  their  hearts  in  floral  messages  of  love; 
and  the  flowers  fill  the  eye  with  their  beauty  and 
make  the  air  heavy  with  the  fragrance  of  their 
sweetest  incense.  We  ask  our  friend  the  botanist: 
"  What  is  the  explanation  of  this  wondrous  change  ?  " 
and  he  quickly  answers:  "Life."  We  ask  him: 
"What  is  life?"  and  he  is  dumb,  or  his  words  are 
unintelligible  to  us.  But  the  zephyrs,  stealing  over 
the  fresh  green  grass  and  kissing  the  flowers  on  the 
way,  whisper:  "It  is  hidden;  it  is  hidden."  We  go 
to  the  woods,  and  we  are  thrilled  by  that  song  which 
a  poetic  Canadian  has  patriotically  worded  thus: 
"O  dear  Canada,  Canada,  Canada!"  Who  is  the 
songster?  Our  friend  the  naturalist,  who  knows 
the  sights  and  sounds  and  ways  of  the  woods,  takes 
us  to  a  distant  tree  and  shows  us  a  shy  little  sparrow. 
We  ask:  "How  is  it  possible  for  that  little  white 
throat  to  pour  forth  such  a  sea  of  melody  upon  some 


^■'^t 


8 


Christianity)  and  Its  Bible 


waves  of  which  our  souls  arc  lloating  with  delight  ?" 
When  he  too  ans^vers  that  it  is  due  to  life,  we  ask 
him:  "What  is  life?"  There  is  no  reply.  The 
silence  is  broken  as  the  white-throated  sparrow, 
lifting  its  head  toward  heaven,  sings:  "It  is  hid  in 
God,  hid  in  God,  hid  in  God. "  Hidden,  yes,  but  real. 
Though  the  religious  life,  like  all  other  kinds  of  life, 
is  mysterious  and  cannot  be  defined,  it  is  real. 

9.  The  reality  of  this  life  hid  in  God  is  the  very 
warp  of  a  rational  system  of  religious  truth.  This 
is  the  truth  that  is  back  of  the  great  religious  doc- 
trines. Regeneration  means  the  coming  of  life  from 
God.  Conversion  means  the  corresponding  flow 
to  God.  Together  they  mean  that  there  is  a  great 
at-one-ment  between  man  and  God.  Prayer,  praise, 
faith,  and  love  are  due  to  the  Godward  flow  from 
man.  This  life  in  God  is  beautifully  illustrated  by 
such  figures  as  that  of  the  union  of  the  vine  and  its 
branches.  As  there  are  the  currents  from  the  vine 
to  the  branches  and  from  the  branches  to  the  vine, 
so  there  is  a  commingling  of  the  life-currents  of  God 
and  man.  Wonderful,  is  it  not — the  currents  of 
inspiring  grace  coming  to  man,  and  the  return  cur- 
rent of  worship  going  to  God;  the  arterial  flow  of 
the  very  heart-life  of  God,  and  the  veinal  flow  to  be 
purified  with  the  very  breath  of  God  in  the  atmos- 
phere of  heaven? 

10.  What  a  pity  that  men  do  not  better  appreciate 
the  wonderful  truth  back  of  this  figure  of  speech! 


Religious  Lije  and  Lilenitiire 


The  blood  circulated  in  the  living  body  before  Har- 
vey made  the  great  discovery  of  its  circulation.  So 
men  may  have  the  religious  life  even  though  they 
do  not  think  of  the  wonderful  circulation  of  its 
living  currents.  As,  however,  Harvey's  discovery 
made  such  an  advance  in  the  science  of  health  and 
healing,  would  i.ot  a  better  recognition  of  the  truth 
concerning  these  currents  of  religious  life  make  for 
spiritual  well-being  ?  It  would  help  us,  not  simply  to 
have  the  religious  life,  but  to  have  it  abundantly. 
It  would  inspire  us  to  "seek  those  things  that  are 
above. "  It  would  give  us  a  dignity  and  holy  pride 
that  would  keep  us  from  sin.  No  matter  how  demo- 
cratic we  may  be,  we  believe  in  blue  blood  of  the 
right  kind.  To  learn  that  the  blood  of  truly  great 
ancestors  is  in  our  veins  would  give  us  pleasure  and 
make  us  proud.  How  much  more  reason  have  we 
for  joyous  pride  in  the  great  truth  that,  in  a  way 
unrecognized  before,  the  currents  of  a  divine  life  are 
in  us.  In  distinction  from  the  other  animals,  wc 
have  not  simply  life,  but  Life.  We  are  not  simply 
the  offspring  of  the  animal  man,  but  are  "children 
of  God."    We  are  not  dogs,  but  gods. 

1 1 .  There  is  nothing  morbid  about  this.  In  seek- 
ing the  nature  of  religion,  not  simply  in  the  history 
of  its  beginnings,  but  in  its  growth,  we  have  come  to 
the  joyous  truth  of  the  Christian  religion.  In  Jesus 
the  essential  germ  of  all  religion  found  most  beauti- 
ful florescence  and  choicest  fruitage  as  he  "practiced 


lO 


Cltrislianity  and  Its  liihlc 


the  presence"  of  the  "Father"  'vith  whom  he  was 
in  h'vinj;  oneness.  The  Fourth  Gospel  gives  as  his 
])ra\vr  for  Christians:  "I  pray  that  they  may  all 
be  one;  even  as  thou,  Father,  art  in  me,  and  I  in 
thee,  that  they  also  ma  •  be  in  us."  The  religion  of 
a  Christian  is  to  be  foinrl  in  that  mysterious  but 
real  life  that  is  "hid  with  Christ  in  God." 


RELIGIOITS    LITERATURE 

12.  As  life  religion  manifests  itself  in  different 
ways,  written  and  unwritten.  In  some  religions 
there  never  have  been  written  manifestations.  In 
no  religion  has  there  ever  been  more  than  a  small 
part  of  its  manifestations  written  (John  21:25):  but 
wherever,  and  to  the  extent,  they  are  written,  reli- 
gious literature  ';■  the  result.  In  some  instances  it 
may  I .'  diiTicult  to  tell  whether  or  not  a  piece  of  litera- 
ture is  to  be  classed  as  religious.  In  a  general  way, 
however,  wc  may  look  upon  religious  literature  as 
that  which  (whatever  else  it  may  contain)  gives  us 
in  a  marked  degree  manifestations  of  religious  life. 
As  in  the  case  of  the  Bible,  this  literature  may  be  of 
great  importance.  Compared  with  the  religion  it- 
self, however,  even  in  the  case  of  the  Bible  it  is  of 
secondary  importance. 

13.  It  is  significant  that  we  find  so  much  religion 
in  all  the  most  ancient  literatures.  Assyriology  tells 
us  of  *he  religious  nature  of  much  of  the  very  early 

liiviaiun.      M  :;i\.ii     :l     net.:;     uiOuj^i;i     i\j     ii^iii.        iL     ai=\J 


Religions  life  and  Literature 


II 


impresses  the  lesson  upon  us  by  showing  (in  its 
IToetic  account  of  creation  and  flood,  its  code  of 
laws,  and  its  many  penitential  psalms)  most  striking 
parallels  between  thai  literature  and  subsequent 
literature  in  the  Old  Testament.  F^gyptology  tells 
us  of  the  famous  "  Book  of  the  Dead, "  and  of  impor- 
tant religious  texts  inscribed  upon  the  pyramids 
thousands  of  years  before  Christ.  In  China  we  find 
Confucianism's  five  important  books.  These  were 
composed  and  compiled,  mainly  at  least,  by  Confu- 
cius, who  lived  hundreds  of  vears  before  Christ. 
To  China  also  belongs  Taoism's  "  Book  of  Doctrine 
and  Virtue,"  the  Tao-ti-king.  In  India  Brahman- 
ism  has  its  Sruti,  or  revelation,  and  its  Smruti,  or 
tradition.  The  Sruti  includes  the  Mantras  (four 
books  of  Vedic  hymns  of  many  authors  and  ages), 
the  Brahmanas,  or  comme' taries  on  these,  and  the 
still  later  Upanishads,  oi  philosophical  treatises. 
The  Smruti  includes  the  Laws  of  Menu,  or  Indian 
Pentateuch,  the  Puranas,  or  legends,  and  two  popu- 
lar epics,  one  of  which  presents  the  avatar  (incarna- 
tion) of  Vishnu,  the  popular  second  person  of  the 
Hindu  triad;  the  first  is  Brahma,  and  the  third  Siva. 
Though  now  much  more  potent  in  more  eastern  Asia, 
Buddhism  originated  in  India.  Its  Tripitaka  ("three 
baskets")  date  back  centuries  before  Christ.  In  the 
third  and  best  part  arc  the  impressive  and  popular 
Dhammapada,  which  must  take  a  high  place  in  reli- 
gious literature.  In  Persia  originated  Zoroastrianism's 


•■>  CItrislianily  and  lis  Hihle 

Zend-Avesta,  in  which  Avesta  is  the  text  anrl  Zend 
the  inspired  lommentary.  In  Kurope  relij^ion  per- 
vaded the  i)ri'  Christian  writings  of  Greeks  and 
Romans,  though  they  have  left  no  sueh  sacred  col- 
lection as  we  find  in  what  are  called  the  sacred 
lKK)ks  of  the  East. 

14.  We  pass  to  the  religious  literatures  since  the 
birth  of  Christ.  Christianity  has  had  an  increas- 
ingly large  religious  literature.  Of  this  the  New 
Testament,  though  very  important,  is,  after  all,  but 
a  very  small  part.  The  Old  Testament,  it  should 
be  remembered,  was  adopted  from  Judaism,  of  the 
literature  of  which  it  forms  but  a  small  |)art.  The 
Apocrypha  and  other  pre-Christian  writings  of  Ju- 
daism will  be  referred  to  again.  First  among  its 
writers  in  Christian  times  we  must  place  the  dis- 
tini'uished  {)hilosopher  Philo,  in  whose  lifetime  Jesus 
was  both  born  and  buried.  A  ivw  ;,ears  after  J.siis 
was  buried,  Josephus,  the  eminent  Jewish  historian, 
was  born.  He  wrote  of  the  antiquities  and  wars  of 
the  Jews.  An  important  place  in  Jewish  literature 
is  taken  by  the  Mishna,  or  "repetition,"  supposed  to 
have  come  down  orally  from  the  time  of  Moses — the 
tradition  of  the  elders.  The  Gemaras  are  its  two 
expositions— one  of  Jerusalem  and  the  other  of  Baby- 
lon. These,  printed  with  the  Mishna,  give  us  the 
two  Talmuds — the  Palestinian  and  the  Babylonian. 
Besides  these  there  are  targums  or  translations  of  the 
Oifi  Te'^-tnmf'nt    midrp.sliim.  or  rommentariefi.  and 


■!';.'*«#*gr— ^'  - 


Religious  Lije  and  Literature 


u 


& 

i 
I 


many  other  prmluctions  of  the  rabbis  throuj^hout 
the  Christian  icnturifs.  It  was  in  these  centuries 
that  Mohammedanism  arose.  In  this  the  Koran — 
i.  e.,  "readin};"  (or  better  Alcoran,  i.  e.,  "the  reafl- 
in^'"j  -  take,  a  very  important  place.  This  Mo- 
hammedan Bible  consists  of  the  scattered  writir^s 
of  Mohammed  that  have  been  put  together,  but  not 
in  the  order  in  which  they  were  written.  In  Japan 
Shintoism,  now  scarcely  called  a  religion,  is  to  be 
studied  from  the  Kojiki  (record  of  antiquities),  Ni- 
hongi  (chronicles  of  Japan),  etc. — all  written  during 
the  Christian  era.  From  northern  Europe  comes  a 
collection  of  alliterative,  mythological  poems,  called 
the  Elder  Edda,  and  its  prose  commentary,  called 
till  Younger  Edda — an  Icelandic  word  for  "grcat- 
gr.mdmother."  Collection  and  commentary  .tc 
commonly  referred  to  as  the  Eddas. 

15.  We  have  seen  that,  as  Christianity  has  its 
literature,  so  other  religions  have  theirs.  We  note, 
next,  that  in  each  of  a  number  of  these  difTerent  reli- 
gious literatures  there  have  been  some  writings  that 
by  the  adherents  of  their  religion  have  been  com- 
monly viewed  (i)  as  having  special  influence  with 
deity;  or  (2)  as  having  been  specially  influenced  by 
deity  in  their  production — i.  e.,  of  having  been 
inspired;  or  (3)  in  both  these  ways.  As  Brahman- 
ism  has  its  Sruti,  Buddhism  its  Tripitaka,  and  Mo- 
hammedanism its  Koran,  so  Christianity  has  its 
Bible.     If,  to  distinguish  thtm  frora  all  other  reli- 


14 


Christ'uuiily  and  Its  Bible 


gious  or  even  sacred  literature,  \vc  should  call  such 
writings  "Specially  Sacred,"  the  Bible  m^  1:"  de- 
fined as  the  "Specially  Sacred"  writir.  ,.  of  Chiie:- 
tianity. 

i6.  Specially  Sacred  writings  may  b*  '  I  ook  as 
in  Mohammedanism,  or,  as  in  Brahmanism,  it  may 
be  a  collection  of  the  writings  of  many  in  many 
difTercnt  times.  The  Bible  belongs  to  the  latter 
class.  The  Greek  title  from  which  comes  the  very 
word  "Bible"  was  used  in  the  plural  and  meant 
"books."  Later,  through  a  meaningful  grammati- 
cal blunder,  the  Latin  word  for  it  was  used  in  the 
singular  and  meant  "book."  Suggested  by  this 
mistake  is  the  important  truth  that  th(  re  is  a  remark- 
able unity  in  the  Bible.  In  gladly  recognizing  this, 
we  need  strongly  to  emphasize  what  was  implied  by 
the  early  Greek  title — namely,  that  the  Bible  should 
be  viewed,  not  simply  as  a  book,  but  as  a  literature. 
It  contains  writings  that,  from  many  ages  and  from 
many  difTerent  places  and  circumstances,  come  to 
us  as  the  works  of  many  minds.  Much  of  it  has 
come  down  to  us  as  the  work  of  compilers  as  well  as 
of  composers,  of  editors  as  well  as  of  authors.  There 
is  considerable  dilTercnce  of  opinion  concerning  the 
dates  of  the  origin  of  its  different  parts.  Some  of  it 
was  written  before  the  destruction  of  Jerusalem  in 
586  B.  c.  If  we  think  of  that  date  as  that  on  which 
the  history  of  the  Hebrew  nation  closed  and  that  of 
the  Jewish  people  began,  we  must  look  upon  the 


Religious  Lijc  and  Literature 


IS 


Bible  as  the  expression  of  the  religious  life  of  He 
brews,  Jews,  and  early  Christians. 

17.  Though  the  New  Testament  as  the  expression 
of  the  early  Christians  is  commonly  valued  more 
highly  than  the  much  larger  Old  Testament  of  He- 
brews and  Jews,  what  indications  are  there  that,  in 
founding  the  Christian  religion,  Jesus  ever  thought 
that  through  him  a  New  Testament  would  be  added 
to  the  Specially  Sacred  writings  of  his  followers  ? 
Brooding  over  such  a  question  impresses  us  with  the 
thought  that,  after  all,  even  the  highest  Specially 
Sacred  writings  are  only  of  secondary  importance  as 
comi)ared  with  the  religious  life  itself. 

18.  How  does  the  Bible  compare  with  other  Spe- 
cially Sacred  writings?  Morally  and  religiously  it 
is  much  superior.  It  "finds"  us  as  they  do  not. 
The  more  we  compare  the  religious  conceptions  re- 
vealed in  it  and  in  them,  the  more  do  we  appreciate 
its  progressive  revelation.  Appreciation  of  this  helps 
to  a  right  understanding  of  both  the  difficuties  and 
the  truths  of  the  Bible.  For  the  sake  of  right  method 
Christians  should  be  willing,  and  in  profound  confi- 
df.:ice  in  the  result  they  may  well  be  eager,  to  have 
the  Bible  intelligently  compared,  for  instance,  with 
Sruti,  Tripitaka,  or  Koran.  When  thus  compared, 
especially  because  of  its  revelation  in  and  through 
Jesus,  it  will  be  found  to  be  beyond  comparison. 

19.  Impicssive  as  coming  from  a  liberal  thinker 
are  the  words  of  Theodore  Parker: 


7^- 


i6 


Christianity  and  Its  J   '>!e 


This  collection  of  books  has  taken  such  a  hold  on  the  world 
as  has  no  other.  The  literature  of  Greece  which  goes  up  like 
incense  fron-.  ihe  land  of  temples  and  heroic  dec  '«  has  not 

half  the  influence  of  this  Iwok It  goes  equawy  to  the 

cottage  of  the  plain  man  and  the  palace  of  the  king.  It  is 
woven  into  the  literature  of  the  scholar  and  colors  the  talk  of 
the  street. 

Why  ?  How  great  its  power  in  both  obtaining  and 
retaining  liberty!  "The  best  of  all  allies  that  yo 
can  procure  for  us,"  said  Garibaldi  "is  the  Bible; 
that  will  bring  us  the  reality  of  freedom."  Why? 
To  another  great  soldier,  General  Grant,  it  was  "the 
sheet  anchor  of  our  liberties."  Why?  How  it  has 
made  the  prison  walls  to  resound  with  praise  to  God, 
and  even  the  fiery  tongues  of  martyrdom  to  tell  of 
God's  love!  How  through  it  our  fathers  and 
mothers  have  been  strengthened  for  their  work, 
cheered  in  their  sorrows,  filled  wit!'  unfathomable 
peace,  lifted  at  times  to  the  ecstatic  summits  of  the 
mountains  of  heavenly  joy,  given  grace  in  passing 
through  the  valley  of  the  shadow  of  death;  and  at 
last,  pillowing  their  heads  upon  its  promises,  with 
what  calm  trust  they  fell  asleep !  Why  ?  Handel, 
in  his  production  of  the  Messiah  as  obtained  from 
the  study  of  the  Scriptures,  said  of  himself:  "I  did 
think  I  did  see  all  heaven  before  me  and  the  great 
God  himself. "  So  men  throughout  the  ages,  through 
the  study  of  the  Bible,  that  they  might  give  to  the 
world  the  inspiring  music  of  a  Christlike  life,  have 
beheld  heavenly  things  and  have  felt  the  presence, 
and  been  thrilled  by  the  love,  the  very  life,  of  God. 


"I- 


\t. 


£ 


CHAPTER  II 

IXTERl'RETATION  AND  IXSPIRATION 

MISINTERPRETATION   AND   ITS   REMEDY 

2C.  Because  of  the  greatness  of  the  Bible,  great 
care  needs  to  be  exercised  in  its  interpretation.  In 
this  chapter,  as  we  seek  a  remedy  for  the  evils  of 
misinterpretation,  we  shall  be  brought  face  to  face 
with  the  questions  of  inerrancy  and  inspiration, 
and  shall  seek  to  face  them  honestly.  Misinter- 
pretations of  the  Bible  have  been  common,  and 
some  of  them  have  been  costly.  Many  of  them 
have  been  due  to  the  failure  to  consider  the  times 
and  circumstances  in  which  the  writings  originated. 
With  liitle  or  no  regard  to  the  fact  that  ideas  and 
the  meanings  of  terms  change  through  the  centu- 
ries, the  terms  of  the  early  writings  have  been  given 
the  meanings  they  had  in  the  later  writings  of  the 
Bible,  and  even  in  writings  down  to  the  present 
time.  In  the  study  of  the  Old  Testament  the  dis- 
tinction between  "religious"  and  "Christian"  has 
been  frequently  ignored.  Later  ideas  of  the  future 
and  of  God's  nature  have  been  carried  back  into 
earlier  times  and  terms.  Because  the  Bible  is  now 
frequently  called  the  "Word  of  God,"  that  and 
similar  expressions  are  often  treated  as  if  they  re- 
ferred to  the  Bible  as  a  whole. 

17 


^.■•U' 


i8 


Christianity  and  Its  Bible 


21.  A  second  class  of  misinterpretations  is  made 
by  taking  figurative  language  literally.  While  it 
differs  from  the  other  productions  of  the  East,  the 
Bible  nevertheless  abounds  in  oriental  imagery 
which,  if  taken  literally,  leads  into  untold  absurd- 
ities. You  can  drive  any  place  you  please,  if  you 
can  make  the  figures  of  the  Bible  go  on  all  fours. 
Numerous  instances  might  be  cited  of  the  misinter- 
pretations of  the  parables.  The  imagery  of  Revela- 
tion is  a  stumbling-block  to  many.  A  cowboy 
preacher,  who  had  been  figuring  on  the  dimensions 
of  the  New  Jerusalem,  in  an  eloquent  sermon  or^ 
heaven  gave  us  some  idea  of  how  much  room  there 
would  be  per  saint.  It  reminded  us  of  the  (juestion 
about  the  size  of  Noah's  ark  and  the  room  per 
animal. 

22.  A  third  class  of  misinterpretations  is  due  to 
taking  literal  language  figuratively.  It  seems  to 
have  been  hard  for  many  to  understi.nd  that  much 
of  the  Bible  was  local  and  temporary,  and  therefore 
has  no  special  application  to  the  very  different  life 
of  later  times.  This  has  led  to  much  spiritualizing  of 
the  narratives.  That  the  lameness  of  Mephibosheth 
was  to  suggest,  not  simply  depravity,  but  total  de- 
pravity because  he  "was  lame  in  both  his  feet,"  is 
but  an  extreme  illustration  of  a  tendency  still  too 
common. 

23.  A  fourth  class,  and  one  of  the  largest,  of  mis- 
interpretations is  due  to  the  separation  of  the  text 


--*  ■ 


,,.^J, 


r  •>.»- V:%^'JjW^^^ 


Interpretation  and  Inspiration 


19 


from  the  context.  If  this  method  be  permitted, 
there  may  be  brought  in  proof  of  almost  any  absurd 
teaching  iniaginable  a  large  collectior  of  what  Shake- 
speare calls  "odd  old  ends  stolen  forth  ox  holy 
writ."    With  his  Bassanio  we  ask: 

In  religion 
Wliat  damned  error  but  some  sober  brow 
Will  bless  it  and  approve  it  with  a  text  ? 
Hiding  its  grossncss  with  fair  ornament  ? 

How  often  "A  little  child  shall  lead  them"  (Isa. 
11:6)  is  used  with  no  thought  of  its  context.  Many 
other  instances  might  be  cited.  Dean  Stanley's 
story  in  his  Eastern  Church  seems  to  cap  the  climax. 
Peter  the  Great,  in  introducing  tobacco  to  Russia, 
asked  if  his  tobacco-smoking  was  worse  than  her 
brandy-drinking.  "Yes,"  was  the  deliberate  re- 
ply; "for  not  that  which  goeth  into  a  man,  but  thai 
which  goeth  out  of  a  man,  defileth  him"  (Matt., 
chap.  15,  and  Mark,  chap.  7). 

24.  A  fifth  class  of  misinterpretations  is  due  to 
inaccurate  stress  on  separate  words.  By  many 
minds  pictorial  words  are  magnified,  while  others 
in  the  same  sentence,  though  more  emphatic,  are 
neglected.  Sometimes  a  separate  thought  is  sug- 
gested by  each  of  several  words,  but  the  one  central 
thought  is  overlooked.  Many  overlook  the  fact  that 
the  Bible  is  a  translation,  and  that  without  a  knowl- 
edge of  the  emphasis  and  choice  of  words  in  the 
original  language  in  which  the  passage  was  written 


^^mi.iMt^.i^ 


20 


Christianity  and  Its  Bible 


it  is  not  wise  to  attempt  to  discriminate  between 
slightly  different  shades  of  meaning.  I  have  a  ser- 
mon by  a  somewhat  successful  evangelist  who  at- 
tempted to  distinguish  between  "  wash  mc  throughly  " 
(Ps.  51:2)  of  the  Authorized  Version,  which  he  un- 
questionably preferred,  and  "wash  me  thoroughly" 
of  the  Revised  Version.  He  used  this  illustration: 
"I  hand  a  sealed  jar  to  my  servant-girl  and  tell  her 
to  wash  it  thoroughly.  She  cleans  it  on  the  outside. 
I  unscrew  the  lid  and  smell  inside.  Phew !  Then  I 
tell  her  to  wash  it  throughly. " 

25.  Misinterpretations  cause  much  humor,  but 
more  harm.  Church  history  from  beginning  to  end 
is  a  commentary  on  Bunyan's  doggerel:  "By  misin- 
terpreting evil  ensues."  Among  the  evil  results 
have  been  the  obscuring  of  the  truth,  the  teaching  of 
that  which  was  false,  the  perpetuation  of  the  evils  of 
Bible  times,  the  increase  of  isms,  and  the  awakening 
of  unnecessary  doubts.  To  avoid  these  evils  it  can 
scarcely  be  emphasized  too  strongly  that  the  inter- 
preter, as  an  interpreter,  should  seek  first  in  the  light 
oj  their  limes,  etc.,  just  wha'  meanings  the  different 
authors  intended  to  convey. 

INERRANCY   AND   INSPIRATION 

26.  In  doing  this,  can  it  be  assumed  that  these 
meanings  must  always  be  absolutely  without  mis- 
take ?  In  other  words,  must  it  be  assumed  that  in 
all  its  parts  the  Bible  is  inerrant  ?    No  matter  what 


Interpretation  and  Inspiration 


21 


the  author  may  seem  to  have  meant,  must  true  inter- 
preters assume  that  it  could  not  have  been  meant 
if  in  it  there  is  the  slightest  mistake?  When  difii- 
culties  are  presented  that  they  cannot  meet,  have 
they  a  right  to  take  refuge  in  the  fact  that  we  have 
only  more  or  less  imperfect  copies  of  the  original 
writings,  and  to  assume  that,  if  we  could  ^,et  back 
to  the  originals  themselves,  w^e  should  surely  r  prob- 
ably find  them  to  be  inerrant  ?  As  a  matter  of  fact, 
is  it  not  true,  in  a  number  of  passages,  that  in 
getting  nearer  the  original  writings  Christian 
scholars  have  found  f.ifTiculties  that  otherwise  would 
not  have  existed  for  them  ?  Apart  from  this  alto- 
gether, as  a  matccr  of  method  is  it  not  true  that  in 
proportion  to  the  extraordinariness  of  a  claim  we  look 
for  proof  instead  of  mere  assumption  ?  This  claim 
made  for  the  Bible  is  so  extraordinary  that  to  the 
logical  mind  its  mere  assumption  is  presumption. 
Those  who  simply  refrain  from  asserting  that  the 
Bible  is  inerrant  are  not  called  upon  to  prove  that 
it  has  mistakes.  The  burden  of  proof  rests  upon 
those  who  assert  its  inerrancy.  It  is  for  them  to  give 
good  reason  for  their  extraordinary  assertion. 

27.  A  common  thought  is  that  the  Bible  is  iner- 
rant because  it  is  inspired.  Have  interpreters,  how- 
ever, a  right  merely  to  assume  that  it  is  so  inspired  ? 
Since  "inspiration"  is  a  word  of  various  and  varying 
meanings,  to  grant  that  the  Bible  is  inspired  is  not 
necessarily  to  grant  that  it  is  inerrant.    If  the  word 


Ai*!*:'.  »-fe'- 


::m 


.^:xmf^^ 


33 


Christianity  and  Its  Bible 


"inspired"  ever  has  a  meaning  when  applied  to 
literature,  few  would  deny  that  the  Bible  is  inspired. 
The  question,  then,  is  not:  "Is  the  Bible  inspired  ?" 
but  rather:  "What  is  the  nature  of  its  inspiration  ? " 
Speaking  generally,  the  inspiration  of  the  Bible  is  to 
be  felt  rather  than  critically  defined.  A  working 
definition  may  sometimes  be  necessary,  however,  in 
order  to  correct  or  prevent  a  view  that  interferes 
with  the  true  Bible  study.  The  mere  assumption 
of  an  inspiration  that  makes  the  Bible  absolutely 
incrrant  does  interfere  with  this  study.  Such  an 
assumption  should  be  supplanted  by  a  right  view 
of  the  Bible's  inspiration. 

28.  How  is  this  to  be  obtained?  Instead  of 
taking  a  theory  and  trying  to  make  it  fit  the  Bible, 
it  is  better  to  begin  with  the  study  of  the  Bible  itself. 
For  instance,  what  claims  for  inspiration  does  it 
contain  ?  It  is  from  such  facts  that  a  working  defi- 
nition is  to  be  framed  when  needed.  Dr.  A.  H. 
Strong  writes: 

Whatever  theury  of  inspiration  we  frame  should  be  the 
result  of  a  strict  induction  of  the  Scripture  facts,  and  not  an 
a  priori  scheme  to  which  Scripture  must  be  conformed.  The 
fault  of  many  past  discussions  of  the  subject  is  the  assumption 
that  God  must  adopt  some  particular  method  of  inspiration 
or  secure  an  absolute  perfection  of  detail  in  matters  not  essen- 
tial to  the  religioas  teachings  of  Scripture. 

According  to  the  traditional  method,  what  naturally 
seem?,  to  be  the   author's   meaninsr   must   not   be 


Interpretation  and  Inspiration 


n 


accepted  as  the  meaning  of  the  passage  unless  it  be 
inerrant.  According  to  the  inductive  method,  what 
naturally  seems  to  be  the  author's  meaning  is  ac- 
cepted as  the  meaning  of  the  passage  even  though  it 
may  not  be  inerrant. 

29.  Of  the  "traditional  theory"  of  inspiration  Dr. 
Sanday  writes: 

It  may  have  Ixx-n  lield  somewliat  vatruely  and  indefinitely, 
and  those  who  held  it  might,  if  passed  upon  the  subject,  have 
made  some  concessions  which  would  have  involved  them  in 

[)erj)lexities It  might  bo  allowed  that  the  true  text 

could  not  always  be  discovered,  but  when  once  it  had  Ix^en 

discovered,  it  could  not  be  otherwise  than  infallible 

The  danger  of  the  traditional  view  is  lest  inspiration  should  be 
tliought  of  as  something  dead  and  mechanical;  when  it  is 
arrived  at  inductively,  it  must  needs  be  conceived  as  something 
vital  and  organic. 

Of  the  inductive  method  and  its  results  he  writes: 

It  is  no  doubt  a  great  inversion  of  method  when  the  Ixjoks 
of  the  two  Testaments  are  interrogated  without  any  assump- 
tion whatever  beyond  that  of  a  personal  God  who  might  be 
conceived  as  capable  of  putting  himself  into  communication 

with  men On  the  inductive  view,  inspiration  is  not 

inherent  in  the  Bible  as  such,  but  is  present  in  difTerent  books 
and  parts  of  books  in  different  degrees.  More  particularly 
on  this  view — and  here  is  the  point  of  greatest  divergence — 
it  belongs  to  the  historical  books  rather  as  conveying  a  religious 
lesson  than  as  histories,  rather  as  interpreting  than  narrating 
plain  matter  of  fact.  The  crucial  issue  is  that  in  this  last 
respect  they  do  not  seem  to  be  exempted  from  possibilities 
of  error. 


24  Chrhtianity  and  II-'  Bible 

We  should  seek  by  "strict  and  rif^orous  induction" 
"scientii'ic  propositions  which  alone  can  be  rightly 
pressed  upon  the  unbeliever,  and  which  alone  the 
believer  can  take  as  his  foundation"  in  truest  Bible 
study.  We  should  not  endeavor  to  find  that  the 
Biol'e  is  what  we  diink  it  ought  to  be.  In  the  pres- 
ence of  the  God  of  truth,  we  should  honestly  seek  to 
find  out  just  what  the  Bible  is. 

30.  What  does  it  claim  to  be  ?     It  never  uses  such 
terms  as  the  "Word"  and  the  "Word  of  God"  of 
all  and  only  itself.     It  nowhere  claims  inspiration 
for  itself  as  a  whole.     Yet  it  contains  from  many 
different  people,  for  themselves  and  for  others,  many 
different  claims  of  inspiration.     In  Old  Testament 
narratives    Jehovah    frequently    is    represented    as 
speaking  to  man;    for  instance,  to  Moses,  Ex.  24: 
3,  4.    The  Old  Testament  prophets  often  use  such 
expressions  as  "  Jehovah  said. "     Among  the  strong- 
est statements  in  the  gospels  are  Matt.  5:17,  18; 
John  10:35.    These,  however,  are  to  be  read  in  the 
light  of  such  passages  as  Mark  7:15-19;    ^I^tt.  8" 


1-4;    12:1-12. 


Important  passages  in  the  rest  of 
the  New  Testament  are   II   Tim.  3:^5.  i^;    and 

II  Pet.  3:16. 

31.  Were  its  thoughts  and  words  inspired  accord- 
ing to  the  claims  for  them  that  it  contains  ?    Here  is 
an  instance  where  even  for  the  average  Christian 
the  thought  of  other  religious  literature  is  helpful. 
..•        f  ^i-_  p:v-v.  Of-  ♦v.p  ^T^orifiliv  Racr^d  writ- 

ill  writing  Ul   tliC    LiSUlC   a::   iiiC   .-i- '-,-    — 1-'  - 


Inlerf>niiilion  and  Inspirnlim 


2  5 


in^s  of  Christianity,  we  referred  to  the  Si)ecially 
Sacred  writings  of  other  religions.  The  ordinary 
Christian  can  easily  be  led  to  sec  that  in  these  reli- 
gions there  are  writings  in  and  for  which  claims  of 
inspiration  are  made  smiilar  to  those  made  in  and 
for  the  Hible.  He  can  easily  be  nadc  to  see  that, 
though  the  results  of  the  testing  be  very  different,  yet 
the  viclhod  of  the  testing  of  the  claims  of  all  these 
religions  ought  in  all  honesty  to  be  the  same.  As  he 
,.tn  readily  see  that  the  adherents  of  other  religions 
have  no  right  simply  to  assume  the  inerran  y  of  the 
claims  in  and  for  their  Specially  Sacred  writings,  he 
can  easily  be  led  to  see  that  he  himself  has  no  right 
merely  to  assume  the  inerrancy  of  the  I'lims  made  in 
and  for  the  Bible. 

32.  If,  as  claimed,  Jehovah  si)oke  to  >Toscs  in  the 
giving  of  the  Law,  how  about  the  similar  claims, 
and  concerning  somcwha'.  similar  things,  that  before 
the  days  of  Moses  were  made  by  the  Babylonian 
King  Hammurabi  for  his  famous  code  discovered  in 
1901-2?  It  is  suggestive,  to  say  t  ■  least,  to  read 
that  upon  the  monument  upon  which  tho  code  was 
written  there  is  also  ""  very  interesting  representa- 
tion of  the  king  Hammurabi  receiving  his  la\v3  from 
the  seated  sun-god  Samas,  'the  judge  of  heaven  and 
earth.'"  If  David  was  inspired,  as  we  read  in 
I  Sam.  23:2,  was  Mesha,  king  of  the  closely  related 
Moabites,  also  inspired  according  to  his  claim? 
On  the  famous  Moabite  stone,  discovered  in  1868, 


26 


Chrislianilv  ami  lis  Bible 


he  wrote  of  his  ;;;ocl:  "And  Chcmosh  said  to  mc: 
'Go  sci/x  Nobo  u[)on  Israel.'  "  Large  numl)ers  be- 
lieve that  as  a  revelation  from  Gofl  any  part  of  the 
Bible  is  above  the  highest  writings  of  any  oth(  r  liter- 
atim .  Large  nunil)ers  believe  the  same  of  the 
Koran.  Where  we  have  the  different  niigions 
making  these  similar,  and  sometimes  mutual!)  <on 
tradictory,  elaims  concer.iing  their  literature,  who  is 
to  decide  concerning  them  ? 

33.  When  representatives  of  other  religions  claim 
that  their  gods  spoke  to  them,  wc  say  a,  vince  tnat  of 
course  there  was  no  objective  speaking.     At  best  it 
Was  the  coming  of  a  conviction  that  such  and  such 
was  the  will  of  Deity.     How  about  the  similar  claims 
made   in   the   Bible?     An  interesting  seventeenth 
century  parallel  to  Paul  is  found  in  the  heroic,  per- 
secuted   founder    of    the    Quakers,    George    Fox. 
Trusting  in  the  "inner  light,"  and  bclievin"  he  had 
power  to  work  miracles,  he  wrote  that  he  did  thus 
and  so  "at  the  command  of  God."     Was  he  always 
correct  in  his  claims?    Wt  re  Paul  and  the  other 
Scripture  writers  always  correct  in  their  con\ictions 
as  to  what  was  the  will  of  God  ?     If  at  times,  even 
where  there  are  specific  claims  of  inspiration,  those 
who  made  the  claims  were  mistaken,  would  it  mean 
that  they  were  impostors?    Would  it  even  mean 
that  they  were  never  iubpired  at  all?     Is  it  not  con- 
ceivable that  good  men,  then  as  now,  may  have 
made,  conscientiously,  claims  that  in  some  respects 
were  sometimes  erroneous  ? 


VWI 


Jnlerprelation  and  Inspiration 


ay 


;,4.  As  translated  by  the  Tttenlirlh  Century  Tesla- 
wrnt,  Paul  once  wrote:  "I  speak  to  you  as  sensn)lc 
nnn;  use  your  own  judgment  about  what  I  am  say- 
in^'."  As  sensible  men  we  shall  take  into  account 
I'aul's  typi'  of  mind  and  chanicter  as  compared,  for 
instance,  with  those  of  George  Fox  or  of  Mohammed. 
We  shall  sec  him  in  the  light  of  his  times,  and  shall 
be  influenced  by  the  effects  of  his  writings.  We 
shall  make  all  allowance  for  his  greatness  and  for 
his  unirpic  positif^n  in  the  early  church.  To  be 
honest,  however,  in  the  presence  of  God  we,  as 
sensil)lc  men,  must  use  our  own  judgment  about 
even  what  Paul  writes.  If,  for  instance,  in  his  some- 
what rabbinical  reasonings  or  in  his  cjuotations  from 
the  Old  Testament,  wc  should  find  what  is  to  us  an 
unmistakable  error,  we,  of  course,  should  not  look 
upon  it  as  an  inspired  revelation  any  more  than  we 
should  consider  inspired  any  error  we  might  find  in 
the  professet-'ly  inerrant  Koran.  As  with  the  writings 
of  Paul,  so  with  the  other  parts  of  the  Bible.  If  wc 
hear  with  horror  quotations  from  a  Turk's  prayer 
against  unbelievers,  shall  we  treat  as  inspired,  be- 
cause it  is  in  the  Bit  .j,  such  a  passage  as  that  at  the 
close  of  the  Psalm  137:  "Happy  shall  he  be  that 
takcth  and  dasheth  thy  little  ones  against  the  rocks"  ? 
W^'a'iL'vtT  the  claims  made  in  and  for  any  part  of  the 
Bible,  we,  as  sensible  men,  should  view  them  in  the 
light  of  their  times,  of  similar  claims  in  other  rel'- 
gions,  of  the  character  of  those  who  made  the 
claims:    and  also  in  the  light  of  the  coni^nts  and 


28  Christianity  and  Its  Bible 

effects  of  the  writings  themselves.  Then,  honestly 
and  prayerfully,  uc  should  use  our  own  judgment 
concerning  them.  _    _ 

35.  Viewed  thus,  can  we  say  that  all  that  is  m 
the  Bible  is  inspired?  On  the  other  hand,  must 
we  deny  inspiration  to  the  highest  passages  in  other 
Specially  Sacred  writings  ?  In  a  note  in  his  Oracles 
of  God,  Dr.  Sanday  wrote  of  Guatauma  or  Buddha: 

It  is  imiK)Ssiblc  to  read  the  life  and  teachings  of  Gautauma 
without  feeling  that  he,  too,  had  an  impulse  from  the  Holy 
One.  It  would  be  little  in  accordance  with  ChrisUan  doc- 
trine to  maintain  that  the  divine  influences  which  were  vouch- 
safed in  so  large  a  measure  to  select  spirits  in  Palestine  were 
wholly  wanting  in  India  or  Greece. 

36.  Are  there  not  in  other  Christian  writings  pas- 
sages which,  if  found  in  the  Bible,  we  should  cer- 
tainly call  inspired  ?    This  brings  us  to  the  question 
of  the  making  of  the  canon;  i.  e.,  to  the  question  of 
the  determining  of  the  number  and  the  extent  of  the 
Specially  Sacred  writings  of  Christianity.     Just  the 
number  and  the  extent  of  the  writings  that  Jesus  and 
r\c  apostles  considered  Specially  Sacred  we  do  not 
know.     The  question  of  the  final  settling  of  the  Old 
Testament  canon  is  one  of  great  ditTiculty.    In  the 
third  Council  of  Carthage,  397,  all  the  New  Testa- 
ment books  were  recognized.     In  the  Council  of 
Trent,  1545-63,  the  books  of  the  Old  Testament 
Apocrypha  were  formally  included  in  the  canon  of 
the  Roman  Catholic  church.    Concerning  the  use  of 


■mAM.i 


Interpretation  and  Inspiration 


29 


these  Apocrypha  the  position  of  the  Holy,  Ortho- 
dox, Catholic,  Apostolic,  Oriental  church  (commonly 
called  the  Eastern,  or  Greek,  church)  is  somewhere 
between  that  of  Protestantism  and  that  of  the  Holy, 
Catholic,  Apostolic,  and  Roman  church. 

37.  Among  the  Protestants  it  is  quite  commonly 
recognized  that  their  canon  was  not  made  through 
some  miraculous  revelation.  It  was  not  the  result 
of  the  acts  of  infallible  councils.  It  was  made 
through  a  natural,  gradual,  m.ore  or  L'ss  critical 
process,  the  results  of  which  were  discussed  and 
some  of  them  ratified  by  different  councils.  Those 
who  cannot  honestly  say  that  they  believe  that  the 
number  and  the  extent  of  the  books  of  the  Bible  were 
infallibly  determined,  and  who  nevertheless  hold 
that  the  whole  Bible  is  inerrant,  may  sometimes 
find,  in  deciding  concerning  a  particular  passage 
or  book,  that  their  position  is  similar  to  that  of  the 
reported  jury  whose  verdict  ran:  "Guilty,  but  with 
some  doubt  as  to  whether  he  was  the  -  -an. "  For 
an  inerrant  Bible  we  need  an  infallible  determining 
of  the  number  and  extent  of  inerrant  writings.  It 
needs  to  be  strongly  emphasized  today  that  we  have 
no  right  merely  to  assume  an  infallible  inspiration 
either  of  the  writings  or  for  the  determining  of  their 
number  and  extent.  Such  assumptions  prevent 
truest  interpretation.  This,  without  assuming  that 
they  are  absolutely  errorless,  first  seeks  the  exact 
meanings  the  authors  intended  to  convey. 


CHAPTER  III 

TRUEST  BIBLE  STUDY 

INTRODUCTORY 

38.  Strictly  speaking,  interpretation  of  the  author's 
thought  is  only  the  first  part  of  truest  Bible  study. 
The  next  important  step  is  to  get  the  fads  back  of 
the  author's  thought.     It  is  said  that,  when  von 
Ranke  was  asked  the  secret  of  the  abiding  worth  of 
his  historical  writings,  he  replied :  "  I  do  not  go  back 
to,  but  back  of,  the  documents."    Truest   Bible 
study  seeks  to  get  back  of  each  author's  meaning 
in  order  the  better  to  estimate  its  worth.     It  com- 
pares the  different  parts  of  the  Bible  among  them- 
selves and  with  ^ther  records.    It  seeks  to  see  them 
in  the  light  of  their  times.    It  seeks  to  give,  and  in 
a  historical  order,  what  actually  happened,  and  what 
was  actually  believed,  and  by  whom.    The  last  and 
most  important  ster-  •      ^ible  study  is  that  of  getting 
the  truths  in  and       -        1  the  historical  events  and 
beliefs  of  the  Ileb.         Jews,  and  early  Christians. 
Back  of  the  events  ol'  liiat  unique  history  great  truths 
are  to  be  iound.     In  and  back  of  the  beliefs,  in  spite 
of  errors,  incompleteness,  and  local  and  temporal 
coloring,   what    inspiring    truths!    For   the   truest 
taking  of  these  three  important  steps  in  Bible  study 
there  are  three  important  prerequisites:    common- 

30 


■^£^5^.. 


Truest  Bible  Study 


31 


sense,  recognition  of  the  results  of  scholarship,  and 
spiritual  insight.  Attention  should  be  called  to 
them. 

COMMON-SENSE 

39.  Our  first  prerequisite  is  common-sense.  It 
is  helpful  to  note  that  the  results  of  special  scholar- 
ship are  more  easily  within  the  reach  of  a  man  of 
common-sense  than  the  results  of  common-sense  arc 
within  the  reach  of  a  narrow-minded  scholar.  One 
such  was  suggestively  called  the  most  learned  fool 
"n  Europe.  In  many  schools,  while  much  time  has 
Dccn  given  to  the  original  tongues,  not  enough  atten- 
tion has  been  given  to  the  common-sense  interpreta- 
tion of  even  the  English  text.  As  a  result,  many 
have  gone  out  from  our  schools  with  uncommon 
knowledge  of  Hebrew  and  Greek,  but  to  violate  the 
most  common-sense  principles  of  interpretation.  A 
knowledge  of  the  original  languages  is  indispensable 
to  specialists.  It  is  needed  also  by  middlemen.  The 
excellent  translations  and  commentaries  of  today  pre- 
vent its  lack  from  being  such  a  serious  handicap  to 
the  ordinary  Bible  student  of  good  common-sense. 

40.  Common-sense  is  especially  helpful  in  taking 
the  first  step  in  truest  Bible  study.  It  helps  to  get 
just  the  meanings  the  authors  intended  to  convey. 
It  sees  that  interpreters  should  view  the  different 
terms  in  the  light  of  the  times  in  which  they  were 
used.  If  an  expression  was  literal  and  had  but  one 
meaning  to  the  writer,  it  ought  to  have  but  one  and 


Christianity  and  Us  Bible 

the  same  meaning  to  interpreters,  as  interpreters  of 
that  writer.    If  it  was  figurative   and  w.th  a  more 
or  less  definite  meaning,  to  the  wnter,  it  ought  to  be 
figurative  and  with  the  same  meanmg  to  us. 
relative  emphasis  of  the  writer  ought  to  be  our. 
The  use  of  common-sense  is  much  needed  in  the 
interpretation  of  the  parable,  especially  in  the  treat- 
n,ent  of  its  details.    In  respect  to  these  the  parabl 
That  evidently  were  given  to  t.nch  some  manifold 
truth,  such  as  the  nature  of  the  kinguom  of  God,  are 
to  be  distinguished  from  those  that  simply  teach  some 
one  specific  duty  or  truth.    In  the  treatment,  espe- 
cially of  the  latter  kind,  one  of  the  most  common 
errors  of  interpreters  is  the  unwarranted  applieation 
of  details  that  belong  only  to  the  drapery  of  the 
storv.    Another  common  error  in  the  treatment  of 
the  parables  is  the  giving  to  different  parts  of  the 
story  meanings  more  or  less  foreign  to  the  mam 
thought.   It  should  be  kept  in  mind  that  the  laws  tha 
apply  to  the  interpretation  of  literature  m  genera 
ought  not  to  be  violated  in  the  interpretation  of 
the  Bible.    Its  literature  is  of  very  different  kinds, 
and  should  be  interpreted  accordingly.    Its  poetry, 
history,    prophecy,    apocalyptic    writings,    wisdorn 
literaTjre'gospels,  and  letters  should  be  mterpreted 
in  the  light  of  what  is  known  concerning  these.    Not 
only  its  history,  but  its  prophecy,  and  niore  or  less 
of  its  other  writings,  to  be  most  profitably  studied 
must  be  studied  in  connection  with  the  map. 


Truest  Bible  Study 


33 


41.  Common-sense  treats  the  Bible  as  a  small 
library  that  did  not  drop  down  from  heaven  ready- 
made,  but  that,  at  sundry  times  and  places,  was 
written  by  man.    It  sees  that  the  books  should  be 
understood  separately.    Where  there  is  unmistak- 
able indication  of  compilation,  it  is  in  sympathy  with 
any  honest  effort  to  distinguish  one  document  from 
another.    As  it  distinguishes  between  Macaulay  and 
Carlyle,  so  between  Mark  and  Paul,  and  between 
the  first  three  gospels  and  the  fourth.      As  it  dis- 
tinguishes the  early  bards  and  chroniclers  from  the 
illustrious  writers  of  the  Elizabethan  age,  so  the 
Old  Testament  from  the  New  Testament.    In  as 
far  as  it  has  the  light,  it  reads  the  different  parts  of 
the  Bible  in  the  light  of  the  times  and  circumstances 
of  their  origin.    It  is  thus  better  able  to  see  in  their 
different  terms  just  the  meanings  the  authors  in- 
tended to  convey.    It  realizes  that  the  aim  of  the 
interpreter  is  not  to  harmonize  the  different  books 
or  documents,  or  even  the  different  parts  of  a  single 
one  of  them.    It  aims  rather,  by  a  comparative 
study  of  them,  and  of  their  different  parts,  to  find 
out  just  what  is  the  meaning  of  each.    It  studies 
each  book  or  document  as  a  whole,  and  reads  and 
re-reads  it  at  a  sitting,  that  each  text  may  be  seen  in 
the  light  of  its  context.    It  makes  much  of  concord- 
ances and  other  helps  to  find  parallel  passages,  but 
does  not  fail  to  estimate  the  Individual  worth  of 
these  passages  in  the  light  of  their  times,  etc. 


34 


Christianity  and  Its  Bible 


42    Common-sense  recognizes  the  advantages  of 
using  difTerent  translations.    It  sees  that  this  coun- 
teracts the  tendency  to  magnify  the  letter  rather  thau 
the  spirit.    It  also  gives  a  better  appreciation  of  the 
thoughts  because  they  are  thus  seen  in  more  than 
one    way.    While    common-sense    may    make    the 
quite  literal  Revised  Version  the  basis  of  its  work,  it 
rejoices  in  the  helpfulness  of  other  translations,  such 
as  the  very  free  rendering  in  the  Twentieth  Century 
New  Testament.    It  sees  the  advantage  of  having  at 
least  one  English  version,  whatever  its  name   that 
will  be  so  plain  that  it  will  be  "  understanded     by 
the  wayfaring  men.   It  sees  that,  if  the  "sad-smiling 
average  man"  be  unable  to  get  the  water  of  life 
freely  from  an  antique  vessel  that  is  the  delight  of 
literary  souls,  for  his  soul's  sake  they  ought  not  to 
prevent  him  from  having  a  plain,  modem  cup  from 
which  he  mav  the  more  freely  drink  and  live^  It  is 
well  in  this  connection  to  remember  that  the  Hellen- 
istic Greek  in  which  the  New  Testament  was  written 
was  an  everyday  language  as  compared  with  the 
classical  Greek.    It  is  well  also  to  remember  that 
for  the  most  part  the  New  Testament  was  written 
in  a  colloquial  stvle.    "It  affords,"  wrote  Professor 
J   H   Thayer,  "a  striking  illustration  of  the  divine 
policy   in  putting  honor  on  what  men  call  'com- 
mon.' "     Common-sense  recognizes  the  significance 

of  this 


.:v^ii^ . 


Truest  Bible  Study 


35 


RESULTS   OF   SCHOLARSHIP 

43.  Our  second  prerequisite  in  truest  Bible  study 
is  the  recognition  of  the  results  of  scholarship.  This 
is  especially  helpful  in  getting  the  facts  in  and  back 
of  the  authors'  thoughts.  Archaeology  shows  us 
increasingly  large  collections  of  interesting  remains 
from  ancient  times.  Of  most  importance  are  the 
ancient  writings  upon  stone,  clay,  and  parchment. 
Some  of  the  inscriptions  upon  stone  and  clay  carry 
us  back  so  far  that  Moses  himself  seems  somewhat 
modern.  They  have  greatly  changed  our  concep- 
tions of  the  .^rly  Hebrews,  whom  we  are  now  better 
able  to  see  as  they  were  seen  by  their  contempo- 
raries. They  have  also  thrown  much  light  upon  thr- 
Hebrew  language  itself. 

44.  We  have  not  a  single  Bible  writing  in  the  hand- 
writing of   its   author.    We   are   dependent   upon 
copies  of  copies  written  generations  after  the  original. 
Copyists  wrote  on  "paper"  (H  John,  vs.  12)  made 
from  the  papyrus  plant,  and  on  durable  parchments 
made  from  the  skins  of  animals.     The  manuscript 
might  be  a  roll,  or  it  might  be  a  codex— i.  e.,  a  manu- 
script  in  what   might    be    called    book-form    and 
written  in  capital  letters.     Scores  of  uncial  manu- 
scripts—!, e.,  those  written   in  capitals— and  hun- 
dreds of  cursive  manuscripts— i.  e.,  those  written  in 
small  running  hand— have  come  down  to  us.     As 
copyists  made  mistakes,  the  earliest  MSS  are  prob- 


5  Christianity  and  Its  Bible 

ably  nearest  the  originals;    and  the  more  of  these 
important  MSS  to  be  compared,  the  better  the  result 
In  both  these  respects,  as  well  as  in  the  matter  of 
translation,  the  revisors  of  r88x  had  the  -^vantage 
over  the  King  James'  translators.    As  the  preface 
of  the  R    ised  Version  is  withm  easy  reach,  we  quote 
but  one     mtence:  "Nearly  all  the  more  ancient  of 
the  documentary  authorities  have  become  known 
only  within  the  last  two  centuries;  some  of  the  most 
important  of  them,  indeed,  within  the  last  ^^w jears^ 
In  1844  and  1859,  and  so  cemuries  after  the  Kmg 
Tames'  Version,  Professor  Tischendorf  discovered 
that  is  known  now  as  the  great  Codex  SinaiUcus  so 
called  from  Sinai  where  is  was  found.    The  story 
of  its  fmding  is  one  of  great  interest.    Its  great  com- 
panion is  the  Codex  Vaticanus.  so  called  from  the 
Vatican  library  to  which  it  belongs.     Both  of  these 
are  thought  to  have  come  from  the  fourth  century. 
The  Codex  Alexandrine  in  the  British  Museum  is 
als(    ^f  great  importance. 

AC  Increased  attention  to  the  literary  study  of  the 
Bible  has  yielded  rich  resuhs  in  the  understaudmg 
of  the  contents  of  the  different  parts  of  the  Bible  as 
viewed  in  the  light  of  their  different  times.  However 
they  may  differ  in  details  and  whatever  the  vagaries 
of  some  of  them,  the  higher  critics  have  done,  and 
are  doing,  invaluable  service  in  their  endeavors  to 
reach,  among  other  things,  a  correct  ^^ronological 
ananaement  of  the  different  writings  of  the  Bible. 


gft 


ui«  :iZz::^:iJLJ\^ 


Truest  Bible  Study 


37 


In  the  early  morning  of  my  theological  studies  I 
suddenly  awoke  to  the  importance  of  this.    Hasten- 
ing to  a  professor  who,  I  thought,  knew  about  all 
there  was  to  be  known  concerning  the  Bible,  in  inno- 
cent ignorance  I  asked  him  for  the  chronological 
arrangement  of  the  Bible.     It  was  not  until  some 
lime  later  that  I  understood  why  I  did  not  get  it 
from  him.    This  suggests  another  instance.     Years 
later  I  heard  a  wise  educator  and  eminent  specialist 
in  Old  Testament  literature  teaching  a  class  begin- 
ning a  course  in  the  English  Bible.    He  asked  them 
to  bring  in  next  day  a  chronological  arrangement  of 
the  Old  Testament  writings.    I  thought,  though  it 
was  doubtless  wise,  it  was  almost  cruel.    As  a  satis- 
factory chronology  of  them  is  approximated,  we  are 
helped  to  a  truer  understanding  of  the  Bible  and  the 
related  uncanonical  literature.    We  are  thus  better 
able  to  appreciate  the  fact  of  development  in  the 
religious  views  and  life  of  the  Hebrews,  Jews,  and 
early  Christians. 

46.  In  estimating  the  worth  of  our  second  as  com- 
pared with  our  first  prerequisite  in  truest  Bible 
study,  we  must  still  put  the  emphasis  upon  crmmon- 
sense.  It  should  be  definitely  understood,  how- 
ever, that  no  amount  of  this  will  take  the  place  of 
the  results  of  scholarship.  Vv^hile  we  gladly  recog- 
nize that  wisdom  is  worth  more  than  learning,  we 
also  recognize  that  he  who  has  wisdom  will  seek  the 
benefits  of  learning.    Because  of  this,  the  next  chap- 


38 


Chrisiianily  and  Us  Bible 


ters  will  be  devoted  to  some  of  the  results  of  scholar- 
ship. 

SPIRITUAL    INSIGHT 

47    Our  third  prerequisite  in  truest  Bible  study  is 
spiritual  insight.    In  obtaining  its  religious  truths 
as  well  as  its  meanings  and  facts,  common -sense  and 
scholarship  have  their  place.    The  great  prerequisite, 
however,  is  the  less  common  spiritual  insight.     In  a 
class  in  Hebrew  some  of  us  were  trying  to  get  the 
meaning  of  a  passage  in  the  Old  Testament.    As  the 
result  was  not  very  satisfactory,  the  professor  indi- 
rectly called  us  "grammar  and  dictionary  fools 
adding,  by  way  of  explanation,  that  they  were  the 
greatest   fools   on   earth.    Then,    in  language   the 
meaning  of  wb^  1   is  deepening  as  the  years  roll  by, 
he  said  in  substance:   "Young  gentlemen,  I  woud 
rather  have  the  thoughts  of  a  spiritually  minaed  old 
woman  who  reads  her  English  Bible  than  the  inter- 
pretations of  such  fishermen  as  you."    Such  a  wo- 
man may  make  many  mistakes  about  the  author  s 
meaning  and  about  the  facts  back  of  it.     Neverthe- 
less, most  valuable  truths  are  hers,  even  though  some 
of  them  are  only  suggested  by  the  Bible.    While  her 
treatment  of  the  Bible  is  certainly  not  true      *  ible 
study,  we  should  not  forget  that,  after  all.,  the  great 
quest  is  for  truths. 

48.  Suggestive  here  are  the  words  of  Lowell: 
Whether  I  have  fancied  anything  into  Handet  whi'-h  the 
author  nevi-r  d-ar  led  of  putting  there  I  do  not  greatly  con- 


.I-P.a:i.  ^. 


„^r-.^ 


Truest  Bible  Study 


39 


am  mysc'lf  to  inquire.     P<H,-ts  are  always  entitled  to  a  royalty 
on  whatever  we  find  in  their  works;  for  these  fine  creations  as 
truly  build  themselves  up  in  the  brain  as  they  are  bu.lt  up 
•vith  (1.  liberate  forethought.     Praise  art  as  we  will,  that  which 
the  artist  did  not  mean  to  put  into  his  work,  but  which  found 
itself  there  by  some  generous  proa-ss  of  Nature  of  which  he 
was  as  unaware  as  the  blue  river  is  of  the  rhyme  with  the 
blue  sky,  has  somewhat  in  it  that  snatches  us  into  sympathy 
xvith  higher  things  than  those  which  come  by  plot  and  observa- 
tion    Goethe  wrote  his  Faust  in  its  earliest  form  without  a 
though,  of    the  deeper  meaning  which  the  expsition  of  an 
age  of  criticism  was  to  fin.l  in  it;    without  foa-meaning  it. 
he  had  imprsonated  in  Mephistopheles  the  genius  of  his 
century.    Shall  this  subtract  from  the  debt  wv  owe  him? 
Not  at  all.  If  originality  were  conscious  of  itself,  it  would  have 
lost  its  right  to  be  original. 

In  a  lectrre  on  mysticism  Dr.  Robertson  Nicoll, 
after  quoting  the  above,  added: 

In  the  view  of  the  mystic,  great  divine  words  are  not  the 
prize  of  the  toiling  intellect  of  mortality;  they  are  the  gift  of 
the  Eternal  Love.  What  concerns  him  is  not  what  the  human 
authors,  who  were  the  organs  of  the  revelation,  more  or  less 
dimly  conceive  to  be  its  meaning.  He  g^^s  behind  all  that 
•u  the  intention  of  the  Holy  Spirit.  This  the  reader  may 
find  more  truly  than  the  original  writer.  This  idea  is  most 
familiar  in  the  literature  of  mysticism. 

49.  Mysticism,  true  and  false,  we  shall  take  occa- 
sion to  consider  more  at  length  in  a  later  chapter. 
Suffice  it  now  to  write  that,  while  it  makes  much  of 
spiritual  insight,  true  mysticism  remembers  that  the 
truest  spiritual  insight  i  never  contrary  to  rational 
methods  of  interpretation.     Such  insight  might  be 


Christianity  <^*Jd  It 


40 

ralU-l  in^pina  common  ,cnsc.     '<f ''  -/f     ,^ 
umhsb,    vo.n,hn;nosoffac.....uo,    ^.n^... 

,,,1,    via,  .  U-'  .h^-  -'-'   --  ;  ,°'  \-r"  •;, 

■    1    1    .1       ,     illiior       old      man  tl 

s,;      ,r    helpful  .rnth.;hanai     l^        'TI-' 


spir    jal  M-cu.list.    Gi    -on  U-ll 


■hat  T'     ir 


Oil   should  have  given  r.      >' 


Ri 


CO  Ul  It-acl  mt-  into  the  1 
:ilasl  Homer  is  dumb  or  -m 
,ny  power  to  ^nVv  t  o  be  l>s 
Is  ii  not      .ncei\.:ble        '  an 


nor 


..en 


'ut 
II 

.cSS. 

I  in 


Bibl.:  facts,  but  who  is 
leadings  of  Got!   on  tl. 


^mH-u    ntly  sub    :t  to  the 
.t  IS  una       to  enter 


inio  some  nf  i 
enter  ihc  .v.n] 
glorv . 
50.   s 

'f  spir 
th  I  n 

ship. 

insiizb 

the  -ni 

dogma 
irdon 


.ho 
»i.\.V 


-,1    rui  T"' 

hi   may  not 


at-  ti. 
,1 

-n< 

,     icri 
)n'   noi 
ite,  hislu 


nst 
-ho 


st  o    I 
clear 


he  may 

ae      'icr 

im,>or  mce 
unierstand 


II 


a-.sertioao  coi    « rnmg 


I ,      'he  place  of  .cholar- 

.  ,ucn'"h  of  his  spiritual 

in       •  diiiicult,  and  in 

lit  ru      f         ioi^-  makes 

vve  may  be 


,„1^^,  ii  we  utely  think  th.i  .  ■  is  somewhat 
..c^'  m  L  fir.  prerequisite  in  Bible  study-com- 
""'^    ^  :       'art  of  hi-  view  he  claims  that 


Truest  Bible  Study 

Spir     of  Go(l  is  infallibU',  he  may 

'  hi,    ,lf  ■     'ifaniblc  in  (k-cidinK  the  degree 


the 

if  ho 

txtei.i  to  whieu 

\Vhen<  ■  er  i^  i"^  ^i*st^ 


4' 


he  a^ked 
(1 


the  Holy  Spirit  has  eiilight-  ned  i    n. 
rted  that,  if  we  were  all  guided  by 


Sp 


rit. 


hould  not  disagree, 


the  truth  in  the 


..sert^^on  is  that  to  the  extent  we  are  all  guuicd  by 
,he  SpirH  we  si  ould  not  disagree.     Who  imong  us, 
,„.vever,  is  i       'il,le  in  deciding  the  exact  degree 
I  extent  of         guidance  by  the  Sp.ra  ?     Lnough, 
..l,,p,,  has  b>    V.  written  to  guard  against  the  com- 
n  error  of  i   mkin,'  that,  wherever  ol  ,crs  do  not 
cc  with  v:s  concerning  the  inspiration  and  the 
■;    erprct.Uior  of  the  Bible,  it  is  bee  .use  the>  have 
notthe...igh   of  our  spiriiual  minds.    J  ^^^"^^ 
lore   brin-'  ^'         'nse  our  treatment  of  Bihlc  study, 
.nd'  witl  rax  c-r  that  there  abide  with  us  com- 

mon-sei  -suit-  of  scl^olarship,  spiritual  in- 

,ij,ht-th.  ;    and   the   greatest  of  these   is 

spiritual  in 


'•:■  Miu. 


PART  II 
THE  BIBLE  AND  ITS  TIMES 


J 


J..  ■  .1 


^T'Shi 


i^j3^^ 


1      ■                             V. 

'At.- 


t:^if^K 


^1 


m 


\M^-^ 


CHAP'^-.R  IV 

CKOGRAPHY  AND  CO  IPORA\i:OUS  HISTORY 

GEOG  .i.vPHY 

51.  The  aim  of  Part  II  is  to  get  a  geographical 
and  historical  background,  and  then  to  put  against 
it  the  literature,  culture,  and  especially  the  religious 
beliefs  and  hopes,  of  the  Hebrews,  Jews,  and  cavly 
Christians.  First,  then,  a  lesson  in  geography. 
What  follows  should  be  read  with  the  use  of  the 
maps  which  may  be  found  here,  in  Bibles  and  else- 
where. It  will  greatly  aid  us  in  the  attainment  of 
our  purpose  if  we  fix  in  mind  three  river  territories. 
The  first  is  that  about  the  Nile;  the  second,  that 
about  the  Euphrates  and  Tigris;  the  third,  that 
about  the  Jordan.  While  the  Tigris  and  Eup'  ra- 
tes unite  less  than  one  hundred  miles  before  reach- 
ing the  Persian  Gulf,  the  Nile,  about  one  hundred 
miles  from  its  mouths,  divides.  Its  two  arms,  to- 
gether with  the  Mediterranean  Sea,  inclose  the  very 
fertile  triangle  called  the  Delta.  South  of  this,  con- 
tinuing five  hundred  miles  to  the  first  cataract,  and 
with  the  desert  on  either  side,  is  a  narrow,  fertile  ter- 
ritory annually  enriched  by  the  overflowing  of  the 
Xile.  Fertile  Egypt,  therefore,  like  the  Nile,  is  in 
shape  somewhat  like  a  great  broom.     The  territory 

'  See  lourlh  paragraph  of  the  Preface. 

45 


46  Christianity  and  Its  Bible 

between  the  Tigris  and  F.uphratcs  is  shaped  some- 
what like  a  human  foot,  with  the  toes  reaching  to 
the  mountains  of  Armenia. 

52.  If  from  the  heel  of  this  ioot  a  straight  line  were 
drawn  to  where  the  crooked  handle  tits  into  the  brush 
of  the   Egyptian  broom   (a  distance  of  about  one 
thousand  miles),  it  would  not  even  touch  the  land  of 
Palestine.    A  knowledge  of  the  country,  however, 
shows  that  between  the  civilixation  of  the  Nile  and 
that  of  the  Tigris  and  Euphrates  the  natural  route, 
in  war  or  peace,  was  near,  or  through,  the  territory 
of  the  Jordan.    The  reason  is  that  the  direct  route 
would   be   almost   altogether   through   the   desert. 
Three-fourths  of  it  would  be  in  the  great  Arabian 
Desert.    The  other  fourth  would  be  in  the  continua- 
tion of  that  desert  westward  between  Palestine  and 
Sinai,  and  into  Africa  up  to  the  narrow  territory  of 
the  Nile  itself.    The  Arabian  Desert  is  continued 
northward  also  between  the  Euphrates  and  the  Jor- 
dan and  considerably  farther  north  than  the  Jordan. 
With  the  Mediterranean  Sea  on  one  side  and  this 
great  sea  of  desert  on  the  other,  the  country  about 
the  Jordan  was  the  natural  isthmus  between  Asia 
and  Africa.    In  the  study  of  Bible  times  and  thought 
it  is  important  to  keep  in  mind  '.he  natural  relation 
that  PalcMne  had  with  the  early  civilizations  of  the 

world. 

53.  Going  northwest  from  the  Persian  Gulf,  we 
have,  as  the  river  territory  of  the  Tigris  and  Euphra- 


H 


.?tr-.^ 


Geography  and  Contemporaneous  History         47 

tcs,  Babylonia,  Assyria,  and  Mesopotamia.  West  of 
the  Euphrates,  between  Mesopotamia  and  the  Medi- 
terranean Sea,  was  Syria.  Northwest  of  this,  and 
reaching  out  to  Europe,  was  Asia  Minor.  This, 
with  southern  Europe,  was  the  scene  of  much  of 
Paul's  work.  It  took  a  prominent  place  in  the  early 
history  of  the  church.  In  the  southern  part  of  Syria 
were  the  Anti-Lebanon  and  the  Lebanon  Moun- 
tains, parallel  to  each  other  and  to  the  coast  plain 
of  Phoenicia.  The  Anti-Lebanons  from  Mount 
Hermon  were  continued  in  the  highlands  east  of  the 
Jordan  down  to  Mount  Hor  and  were  lost  in  the 
Arabian  Desert.  The  valley  between  the  Lebanons 
was  continued  in  the  Jordan  valley,  which  itself,  in 
the  depression  called  the  Arabah,  was  contirued  to 
the  Red  Sea.  The  Lebanon  range,  with  the  excep- 
tion of  an  important  break  in  the  north,  was  con- 
tinued, in  the  highlands  west  of  the  Jordan,  down 
through  the  south  (Negeb)  until  it  also  fell  into  the 
desert,  to  rise  again,  however,  in  the  mountains  of 
Sinai.  The  break  in  the  north  looks  like  the  result 
of  a  blow  from  a  geological  giant — a  blovv'  that 
swung  the  lower  end  of  the  break  (with  the  excep- 
tion of  the  hills  of  Gilboa,  Little  Hermon,  and 
Tabor)  so  that  it  abruptly  met  the  sea  in  Mount 
Carmel.  Between  this  and  the  Jordan  there  was 
thus  left  the  triangular,  fertile  plain  of  ^  raelon,  or 
Jezreel.  The  coast  plain  of  Phoenicia,  with  almost 
a  complete  break  at  Carmel,  was  continued  in  the 


48 


Christianity  nud  Its   liihie 


fertile  plain  of  Sharon  ami  IMiilislia,  ami  through  '.he 
isthmus  of  Suez,  to  Egypt.  The  central  ridge  de- 
scended in  foothills  to  this  maritime  plain. 

54.  Rising  at  the  snow  ra])|)ed  Ihrnum,  the  Jor- 
dan flows  through  the  beautiful  pear  shaped  Sea  of 
Galilee.     This  is  about  twelve  miles  long  and  but 
eight  miles  wide  at  its  widest  part.     The  D»  ad  Sea, 
into  which  the  Jordan  empties,  has  no  outlet  save  by 
evaporation.     This  is  due  hirgely  to  the  >trange  fact 
that  the  surface  of  this  so-called  sea  is  about  a  rpiar- 
ter  of  a  mile  below  tlic  level  of  the  ocean.     It  is  this 
great  de!)ression  that   makes  the  winding,  unnavi- 
gable  Jordan  so  rapid  and  gives  a  tropical  vegetation 
to  the  lower  part  of  its  valley.     From  Dan  to  Beer- 
sheba  (a  distance  of  one  hundred  and  fifty  miles 
from  north  to  south),  Palestine,  west  of  the  Jordan, 
increased  in  width  from  twenty-five  to  ninety  miles. 
Though  considerably  larger  than  eastern  Palestine, 
its  area  was  only  about  six  thouH,and  square  miles— 
i.  c.,  less  than  that  of  Wales  or  of  the  small  slate  of 
Massachusetts.     On  its  central  ridge,  west  of  where 
the  Jordan  emptied  into  the  Dead  Sea,  was  Jerusa- 
lem.    Taking  this  as  a  center  and  drawing  a  number 
of  circles  with  the  use  of  the  hundred-mile  scale 
(marked  on  most  maps),  we  find  that  Tyre  in  Phoe- 
nicia is  distant  about  one  hundred,  Alexandria  in  the 
west  of  the  Delta  and  Antioch  on  the  north  of  Syria 
over  three  hundred,  and  Babylon  on  the  Euphrates 
and  Nineveh  on  the  Tigris  over  five  hundred  miles 


(Uoj^riipliy  'inJ  Coitlemponnieons  History         49 


frum  Jcnisakiiv  In  thi'  case  of  the  first  three  the 
.iclu.il  rouli'  would  he  much  nearer  the  direct  dis- 
taru  e  than  in  the  case  of  the  last  two.  The  actual 
route  to  Habvlon,  for  instance,  must  have  been 
aljout  twice  a^  long  as  it  would  have  Ijeen  had  it 
<;()ni-  directly  across  thi'  desert. 

SEMITIC    HISTORY 

55.  Fri;i,i  geography  we  pa^s  to  history.  Of  the 
two  divisions  of  mankind  with  which  our  present  his- 
lorii.il  ^ludy  is  especially  concerned,  Professor  J.  F. 
Ml  Curdy   writes: 

*  hir  lii.sioiical,  iiUcllectUiil,  and  moral  gains  from  the  jiast 
arr,  Ijioailly  siK-akini?,  the  resultant  of  two  great  dejjosits  of 
tluiu<;lit  and  sctiiinunt,  the  one  the  gift  of  the  Aryan,  thi- 
"thir  a  Ixjon  from  llic  Semitic  raie.  To  the  foniur  we  owt , 
aiiaiii  s[x'aking  gent  rally,  most  of  our  mental  and  [lolitlcal 
atquisiiions;  to  the  latter,  the  [)nncipal  dements  of  our  moral 
and  spiritual  hcritagi.-. 

The  .'Xryan-.p  aking  peoples  include  the  Hindus, 
Persians,  and  Armenians  in  Asia;  and  the  (ireeks 
Latins,  Celts,  Anglo-Saxons,  Goths,  Slavs,  etc.,  in 
Kurope.  The  Siniitcs  include,  besides  the  modern 
Arat;s,  the  ancient  Babylonians  and  Assyrians,  the 
Arameans  of  both  Mesopotamia  and  Syria,  the  Phoe- 
nicians and  Canaanites,  and  the  Hebrews,  with  their 
kinsfolk,  the  Animn    tes,  Moabitcs,  and  Edomitcs. 

5().  What  were  the  Egyptians?  I'here  has  been, 
and  still  is,  considerable  ditTerence  of  opinion  con- 
cerning the  place  of  Semitic  elements.    Remembering 


so 


Christianity  and  Its  Bible 


that  Libya  was  west  of  the  lower  Nile,  Dr.  Morris 
Jastrow's  words  are  suggestive: 

It  is  not  surprisinfj,  in  vu  w  of  the  location  of  Egypt,  thus 
ojjen  ti'  invasion  from  two  sides,  tliat  its  |».)pulation  was 
.1  mixed  ciiaractcr.  If  one  may  judge  from  the  language  of 
Kgypi,  the  substratum  of  which  has  now  Ix-vn  ascertained  to 
be  Semitic,  the  basis  of  the  p»)pulation  is  likewis.  Semitic; 
but  l>t)th  language  and  people  are  largely  mixed  with  "Ham- 
itic"  elements,  more  jwrticularly  Li'yan.  This  element  in 
the  course  of  time  appears  to  obtain  the  n.  tery,  despite  the 
frequent  Semitic  inmigrations  into  ECTpt,  and  to  such  an 
extent  indeed  that  both  the  jieople  ana  ifio  language  retain 
but  a  few  Semitic  traits. 

Dr.  Jaslrow  classes  the  Amalekites  and  the  Midi?n- 
ites  as  Semitic,  as-umes  that  '  e  Girgashites,  Htv- 
iles,  Jebusites,  and  P  rizzites  (L  34:11;  Gen.  15: 
20,  21)  were  Seiuitic  groups  allied  to  the  Cc  ^aanites, 
refers  to  thi  Amorites  and  .He  Hittitcs  as  doubtful, 
and  agrees  with  the  view  that  the  Philistine  were 
Aryan  pirates  who  s<ried  in  Palestine. 

57.  The  territory  of  the  closely  related  Babylo- 
nians and  Assyrians  was  that  about  the  lower  and 
middle  Tigris  and  Euphrates.  These  were  two  ol 
the  rivers  mentioned  in  the  account  of  the  Garden 
of  Eden.  By  means  of  canals  the  lai  ds  of  the  lower 
part  of  them  became  rich  kingdoms,  which  in  tinv 
were  united  under  Babylon.  Before  this,  however, 
some  of  the  people  had  moved  northwarV  where 
later  they  founded  Nineveh  on  the  Tigris.  These, 
known  as  Assyrians,  in  time  wrested  fu  ui   Baby- 


Geography  <i    I  Contcmporaneom  History        51 


Ion  the  supremacy,  which  centuries  later  they  in 
turn  were  compelled  to  yield  to  tht  Chaldeans. 
This  gives  us,  as  the  three  important  periods  of  its 
ancient  history,  the  Babylonian,  the  Assyrian,  and 
the  Chaldean  or  New  Babylonian.  The  imjiortanre 
of  the  study  of  this  history  is  suggested  by  the  words 
of  an  Old  Testament  scholar: 

Till  prophets  of  Israel  are  full  of  references  to  Assyrian 
and  Babylonian  affairs,  and  are  often  unintellifdble  without 
regard  to  the  revelations  of  Assyrioloj^y.  Tht  Babylonian 
psjlnis  offer  much  *<)  elucidate  those  in  our  IS  Iter,  which 
thty  often  resemble  in  form,  in  t^ne,  and  in  expression. 

^  58.  Among  the  important  names  in  the  Old  Baby- 

%|  Ionian  period  are  Sargon,  his  son  Naram-Sin,  and 

^-  Hammurabi.    Sargon  is  said  to  have  carried  his  con- 

quests to  the  Medi.'^rranean  and  to  have  included 
Palestine.  From  the  tune  of  Hammurabi  dates  the 
pre-eminence  of  ^.::ii>yion  over  the  other  cities  of  the 
territory.  Tiu  'u;i  •  01  these  ancient  cities  in  time 
became  but  mounds.  In  modem  times  the  excava- 
tion of  the ,':  and  of  similar  mounds  in  Egypt,  Pales- 
line,  etc.,  iias  gi\cri  much  insight  into  those  early 
times.  One  of  the  greatest  finds,  however,  was  not 
through  excavations.  It  belongs  to  the  rule  of  Ham- 
mt'rabi,  but  was  not  discovered  until  the  present 
cc..t'-ry.  It  was  some  pieces  of  black  stone  that, 
when  ;jt  together  again,  made  a  monument  be- 
tween seven  and  eight  feet  high.  On  it  was  inscribed 
Vt\  three  or  four  ihuusund  lines  the  ttuw  famoua  ir.v» 


52 


Christianitv  and  lis  Bible 


code  that  has  been  called  the  oldest  code  of  laws  in 
the  world.  It  has  a  score,  or  more,  enactments  simi- 
lar to  Ex.  20:22—23:33.  As  has  already  been  no- 
ticed, it  has  also  a  representation  of  the  Babylonian 
sun-god  Shamash,  "judge  of  heaven  and  earth," 
who  is  lepresented  as  in  the  act  of  giving  the  law  to 
Hammurabi,  much  .s  Jehovah  is  described  as  giving 
the  law  to  Moses.  The  significance  of  this  is  seen 
when  we  remember  that  Hammurabi  and  his  monu- 
ment were  in  existence  before  the  time  of  Moses. 

59.    n  Assyrian  history,  beginning  back  a  thou- 
sand years  or  so  before  Christ,  we  fmd,  among  other 
rulers,  some  Tiglath-pilesers  and  Shalmancscrs,  fol- 
lower^ by  another  great  Sargon,  his  son  Sennache- 
rib, his  gr  .ndson  Esarhaddon,  and  his  great-grand- 
son Assur-bani-pal  (Sardanapalus).   Assur-buni-pal's 
library,   with  its  famous  clay   tablets  which  were 
discovered  b\  Layard  about  the  middle  of  the  nine- 
teenth century,  has  thrown  much  light  on  both  the 
Assyrian  and  the  Old  Babylonian  periods.     George 
Smith  and  othe-i  h;  ve  found  much  in  the  Assyrian 
tablets  that  is  strikingly  similar  to  the  accounts  of 
creation,  of  the  Hood,  etc.,  as  given  in  Genesis.     The 
account  concerning  the  early  exposure  and  later  suc- 
cess of  Moses  is  paralleled  by  an  account  of  the  early 
Babylonian  Sargon  who,  like  Hammurabi,  lived  b»"- 
fore  the  time  of  Moses. 

60.  One  of  the   rulers  of   the   New    Babylonian 
empire  was  Nebuchadrezzar.     Besides  his  military 


Geography  and  Contemporaneous  History         53 

achievements,  he  made  Babylon  one  of  the  greatest 
cities  of  antiquity.  Another  ruler,  Xabonidus,  let 
his  son  Belshazzar  govern  Babylon,  because  he  him- 
self was  more  of  a  builder  and  antiquarian.  He 
reckoned  that  3200  years  before  his  time— i.  e., 
about  3750  B.  c— was  the  date  of  Naram-Sin  of  the 
01(1  Babylonian  period.  The  culture  of  Naram-Sin's 
time  implies  what  excavations  of  remains  from  still 
earlier  times  confirm— many  centuries  of  still  earlier 
civilization.  However  the  figures  of  Nabonidus  may 
be  qualified,  that  early  civilization  was  in  existence 
long  before  4004  B.  c— the  date  of  creation  accord- 
ing to  Ussher's  chronology. 

61.  Throughout  the  three  i)eriods  we  have  been 
considering  there  was  contact,  and  frequent  conflict, 
west  of  the  Euphrates,  with  Arameans,  Canaanites, 
Hebrews,  B:gyptians,  etc.  East  of  the  Tigris  there 
was  contact  with  different  peoples.  Among  these 
were  the  Medes  and  the  Persians,  by  whom,  under 
Cyrus,  Babylon  was  taken  from  Belshazzar.  After 
Persian  supremacy  came  first  that  of  Greece  and 
then  that  of  Rome. 

62.  Under  the  name  of  Syrians,  whose  chief  deity 
was  Hadad,  the  Arameans  frequently  came  in  con- 
tact wiih  Palestine,  northeast  of  which  was  their 
important  center,  Dami'.^cus.  While  mainly  a  pas- 
toral pcoplt ,  many  of  them  became  traders.  Be- 
cause of  this  and  their  location,  when  the  Babylonian 
and  Hebrew  tongues  declined,  the  Aramaic  became 


54 


Christianity  and  Its  Bible 


the  language  of  the  people  in  the  whole  territory  of 
the  northern  Semites;  and,  despite  the  inroads  of 
other  languages,  it  was  the  people's  tongue  in  Pales- 
tine in  the  time  of  Christ,  and  even  until  Moham- 
medan times.  The  Phoenicians  settled  on  the  coast 
land  west  of  the  Lebanons.  The  limited  extent  of 
this  strip  seems  to  have  compelled  them  to  become 
on  the  water  what  the  Arameans  were  on  the  land. 
They  became  the  traders  and  colonizers  of  the  Medi- 
terranean. The  closely  related  Canaanites  settled 
in  Palestine,  to  make  it  "a  land  flowing  with  milk 
and  honey. "  Of  the  peoples  closest  akin  to  the  He- 
brews, the  Edomites  roved  south  of  Canaan.  The 
Ammonites,  whose  chief  deity  was  Molech  (Milcom), 
and  the  Moabites,  whose  deity  was  Chemosh,  lived 
between  the  Jordan  and  the  desert.  The  Hebrews 
themselves,  having  Jehovah  as  their  deity,  settled 
partly  on  the  east,  but  mainly  on  the  west  of  the  Jor- 
dan. They  thus  settled  among  the  Canaanites, 
whose  Baal-worship  was  especially  connected  with 
the  agriculture  that  the  Hebrews  learned  from  them. 

EGYPTIAN  HISTORY 

63.  Before  passing  to  a  summary  of  the  history  of 
the  Hebrews,  something  needs  to  be  written  about 
the  history  of  Egypt.  In  a  very  suggestive  para- 
graph in  his  recent  History  of  Egypt,  Professor 
James  H.  Breasted  writes: 

After  an  archaic  age  of  primitive  civilization,  and  a  period 
of  small  and  local  kingdoms,  the  various  centers  of  civiliza 


Geography  and  Contemporaneous  History        55 


?i 


tion  on  the  Nile  gradually  coalesced  into  two  kingdoms: 
one  compa'sing  the  valley  down  to  the  Delta,  and  the  other 
made  up  of  the  Delta  itself.  In  the  Delta  civilization  rapidly 
advanced,  and  the  calendar  year  of  365  days  was  introduced 
in  4241  B.  c,  the  earliest  fixed  date  in  the  history  of  the  world 
as  known  to  us.  A  long  development,  as  the  "  Two  Lands," 
which  left  their  imprint  forever  after  on  the  civilization  of  later 
centuries,  preceded  a  united  Egypt,  which  emerged  upon  our 
historic  horizon  at  the  consolidation  of  the  two  kingdoms 
into  one  nation  under  Menes  about  3400  B.  c.  His  accession 
marks  the  beginning  of  the  dynasties,  and  the  preceding, 
earliest  period  may  be  conveniently  designated  as  the  pre- 
dynaslic  age. 

Several  centuries  before  Christ  Manetho,  a  native 
priest,  wrote  of  thirty-one  dynasties.  Of  the  dura- 
tion and  events  of  some  of  these  Httle  is  known.  For 
(-  nvenience,  scholars  have  divided  the  early  part  of 
this  history  into  Old,  Middle,  and  New  Kingdoms 
(or  Empires)  that  by  obscure  intervals  of  uncertain 
lengths  are  separated  from  one  another  and  from  the 
subsequent  periods.  These  periods  were  that  of 
the  foreign  rule,  that  of  the  Restoration,  and  those 
allied  the  Persian,  the  Greek,  and  the  Roman.  As 
an  aid  to  memory  it  may  be  well  to  note  that  the 
Si.xth  Dynasty  was  the  last  of  the  Old  Kingdom, 
that  the  Twelfth  was  important  in  the  Middle 
Kingdom,  and  that  the  Eighteenth  began  the  New 
Kingdom. 

64.  The  Old  Kingdom  leaves  "as  its  witness  the 
irregular  line  of  pyramids  which  stretch  for  forty 
miles  along  the  margin  of  the  desert  on  the  west  side 


£ 


■'^m. 


m*si^!pm^ 


56 


ClirisliuHilv  and  Its  Bible 


of  the  Nile  from  the  npcx  ..1  the  Delta  southward." 
The  Middle  Kingdom  also  left  pyramids,  and  other 
great  works,  and  extended  its  sway  above  the  second 
cataract.  This  was  a  period  of  literary  activity. 
During  the  New  Kingdom,  of  which  Thebes  was  the 
center,  Palestine  and  Syria  were  contjuered,  and  the 
empire  was  enlarged  until  it  extended  from  the  u])per 
Euphrates  to  the  third  cataract.  Some  of  the  cap- 
tives were  em[)loyed  in  building  in  a  way  at  least 
suggesting  the  biblical  account  of  the  Hebrew  build- 
ers. Prominent  as  a  ruler  in  the  New  Empire  v;as 
the  idealized  Ramses  II,  commonly  looked  upon  as 
the  builder  of  Pithom  (Ex.  i:ii),  and  so  as  the 
oppressing  "Itiaraoh"  of  that  chapter.  To  the 
New  Kingdom  belong  the  hundreds  of  clay  tablets 
that  were  unearthed  in  1887  from  the  ruins  of  El- 
Amarna  in  Upper  Egypt,  on  the  eastern  bank  of  the 
Nile.  They  were  written  in  the  cuneiform  fwedge- 
shaped)  writing  of  the  Assyrians  rather  than  in  the 
hieroglyj)hics  (picture-writing)  of  the  Egyptians. 
Some  of  these  are  letters  from  the  rulers  of  Baby- 
lonia, Assyria,  Mesopotamia,  Syria,  Asia  Minor, 
and  Palestine.  These  famous  tablets  throw  light 
upon  the  condition  of  Palestine  before  the  Hebrews 
entered  it. 

65.  In  the  period  of  foreign  rulr  the  Assyrian  con- 
querors marched  into  Upper  Egypt  and  destroyed 
Thebes  itself.  Then  the  civil  war  in  the  East  that  re- 
sulted in  the  supremacy  of  the  Chaldeans  gave  Egypt 


Geography  and  Contemporaneous  History         57 

an  opportunity  to  drive  out  the  Assyrians.  This  was 
the  period  of  the  Restoration,  during  which  the 
K<;;vi)tians  again  overran  the  territory  between  the 
Nile  and  the  Euphrates.  Defeating  Josiah,  Judah's 
king,  at  Megiddo  on  the  plain  of  Esdraelon,  they 
wre  routed  at  Carchemish  on  the  Euphrates  by 
Nebuchadrezzar,  then  crown  j)rince  of  the  New 
Babylonian  or  Chaldean  empire.  As  a  result  the 
Egyptians  were  driven  back  beyond  PaU'stine.  With 
the  son  of  the  Cyrus  that  conquered  the  Chaldeans  the 
Pirsian  period  began  in  Egypt.  The  Greek  period 
l)egun  by  Alexander,  by  wliom  the  city  of  Alexan- 
dria was  founded,  was  continued  by  the  Ptolemies. 
Queen  Cleoi)atra,  the  last  of  these,  and  the  Roman 
Antony,  whom  she  had  infatuated,  were  defeated  by 
the  Romans  decades  before  Christ.  Erom  that  time 
Mgypt  was  under  the  control  of  Rome  or  Constanti- 
nople until  it  was  taken  by  the  Mohammedans. 


CHAPTER  V 

HISTORY  OF  HEBREWS,  JEWS,  AND  EARLY 
CHRISTIANS 

INTRODUCTORY 

66.  In  the  history  of  the  people  of  Jehovah,  if 
there  is  one  date  that  needs  to  be  kept  in  mind,  it  is 
586  B.  c.  This  comes  in  the  midst  of  the  short  pe- 
riods of  the  Restoration  in  f^gypt  and  of  the  New- 
Babylonian  empire.  It  is  the  date  of  that  destruc- 
tion of  Jerusalem  that  was  followed  by  the  Great 
Captivity.  All  the  rest  of  the  history  may  be  repre- 
sented as  coming  before  or  after  that  date,  which 
thus  divides  it  into  two  periods. 

BEFORE    586   B.  C. 

67.  There  are  some  much-discussed  questions 
concerning  the  early  part  of  the  first  period.  What 
was  the  origin  of  the  Hebrews  and  their  kinfolk,  the 
Moabites,  Ammonites,  and  Edomites?  What  the 
meaning  and  importance  of  the  fourteenth  chapter  of 
Genesis?  What  do  the  patriarchal  stories  give  or 
imply  concerning  the  early  history  of  the  Hebrew 
tribes?  Just  what  was  the  relation  of  these  tribes 
with  Egypt  ?  What  place  had  Moses  in  the  making 
of  the  nation  and  in  the  molding  of  the  religious  life 
and  thought  of  his  people  ?  What  their  experiences 
before  entering  Canaan?    What   the   relation   be- 

58 


History  of  Hebrews,  Jews,  and  Early  Christians    59 

twcen  the  temple  and  the  account  of  the  tabernacle 
in  the  wilderness?  Having  fought  their  way  to  a 
foothold  in  Canaan,  they  passed  from  the  nomadic 
to  the  agricultural  stage  in  their  development.  At 
first  their  leaders  vere  the  judges,  who  arose  as 
deliverers  in  times  of  special  need.  Then,  over  a 
thousand  years  before  Christ,  the  lists  of  kings  began 
with  Saul.  He  was  followed  by  David.  David's 
son  and  successor,  Solomon,  built  a  magnificent 
temple  in  Jerusalem.  In  his  reign  the  nation  had 
already  entered  the  commercial  life  in  which  as  a 
people  they  have  been  so  successful  through  the 
ages  since. 

68.  In  the  reign  of  Rehoboam,  Solomon's  son  and 
successor,  the  kingdom  was  divided  into  two  king- 
doms. The  territory  of  Judah,  the  southern  king- 
dom, extended  only  a  little  north  of  Jerusalem,  its 
capital.  The  much  larger  territory  of  Israel  (the 
ten  tribes)  on  the  north,  was  sometimes  given  the 
name  of  its  strongly  fortified  capital  Samaria.  (In 
the  time  of  Christ,  when  western  Palestine  was 
divided  into  three  parts,  Judea  was  on  the  south, 
Galilee,  including  Esdraelon,  on  the  north,  and  Sa- 
maria between  them.)  it  is  well  to  keep  in  mind 
that  a  most  important  part  of  the  great  route  be- 
tween the  Nile  and  the  Euphrates  went  through  the 
plain  of  Esdraelon  and  so  through  Israel.  No  such 
important  route  went  through  Judah.  The  geog- 
raphy and  the  topography  of  Israel  made  it  much 


L 


60 


Clirisliiinily  and  lis  Bible 


more  exposal  to  attack  than  was  Judah.  This 
exphiins  its  earlier  fall,  and  the  fact  that  the  history 
of  the  two  centuries  of  its  existence  after  it  became 
a  separate  kingdom  is  largely  a  history  of  wars  and 
alliances  with  Judah,  Syria  (Damascus),  Assyria. 
Phoenicia,  and  Kgypt.  Its  fortunes  varied  from 
great  prosperity  under  Jeroboam  II  to  disaster  under 
Iloshea. 

69.  It  was  in  the  period  of  foreign  rule  in  Egypt, 
when  that  country,  having  lost  Palestine,  was  seek- 
ing again  and  again  to  regain  it,  that  Israel  under 
Hoshea,  unwisely  in  league  with  Ei,'ypt.  was  sub- 
dued by  the  Assyrians,  who  :it;er  a  loi-  siege  took 
Samaria.  This  was  in  the  very  beginning  of  the  reign 
of  Sargon.  who  in  Di\iiTiber.  722  B.C.,  succeeded 
the  king  referred  to  ia  11  VJwn -^  Vj  y.  "  'a  the  ninth 
year  of  Hoshea,  the  king  of  A.5syria  took  Samnria, 
and  carried  Jsr \ol  away  unto  Assyiia,  aiid  placed 
them  in  Halah,  and  in  Habor,  on  the  river  of  Gox.an, 
and  in  the  citii  of  the  Medes."  II  Kings  17:6, 
together  with  Sargon's  inscription  concerning  Sa- 
maria, "I  led  forth  27,290  of  those  who  dwelt  in  the 
midst  of  it,"  show  that  the  ten  tribes  were  never 
"lost"  in  the  mysterious  way  that  some  theorists 
have  supposed.  Those  who  remained,  in  uniting 
with  those  who  weie  brought  in  (II  Kings  17:24  and 
P>,ra  4:2,  9,  10),  formed  the  Samaritan  race.  Of 
this  race  a  small  remnant,  now  living  at  Nablus 
(Shechem),  still  worships  Jehovah  on  Mount  Geri- 


Uistorv  <)}  Ifrhrnz's,  Jnvs,  atid  Early  Christians    6i 

zim.  As  Galilee,  the  norlluTn  and  more  exposed 
pari  of  Israel,  submitted  more  readily  than  Samaria, 
the  southern  part,  fewer  of  its  inhabitants  were  de- 
|K,rted,  and  there  was  less  union  with  foreigners. 
Henre,  in  the  lime  of  Christ,  the  (ialileans  had  more 
dealini;^  with  the  ])urir  blooded  Jews  of  Judah  than 
was  permitted,  k,  the  Samaritans. 

70.  It  was  not  until  considerably  more  than  a 
centurv  after  Samaria,  the  capital  of  the  northern 
I.ingdom,  was  taken  i)y  Sargon,  the  .Assyrian,  that 
Jtrusalem,  the  capital  of  the  southern  kingdom,  w\:s 
destroyed  by  Xebuebadre/.zar,  the  Chaldean,  jusl 
two  decades  after  the  fall  of  Samaria,  Jerusalem 
was  marvelously  saved  Irom  the  Assyrians  undei 
Stnnacherib,  Sargon'r)  son  and  successor.  His  army, 
in  its  great  invasion  t)f  the  West,  was  victorious  as  far 
as  the  Delta.  In  621,  just  a  century  after  the  fall  of 
Samaria,  occurred  the  memorable  incident  referred 
to  in  II  Kings  22:0.  The  law  thus  given,  which 
was  at  least  very  like  that  in  Deuteronomy,  played 
a  prominent  part  in  the  reforms  of  the  good  king 
Josiah.  His  death,  in  609,  in  the  battle  of  Megiddo 
in  Esdraclon,  where  he  was  defeated  by  the  Egyp- 
tians, was  a  great  blow  to  those  reforms.  A  fevv- 
years  later  the  Egyptians  themselves  were  defeated 
by  Nebuchadrezzar,  the  Chaldean,  who  in  586  b.  c  . 
destroyed  Jerusalem  and  carried  off  many  of  the 
Jews  to  Babylonia.  Though,  a  decade  or  so  carliei. 
the  king,  Ezekiel  the  prophet,  and  others  had  also 


:-wf 


6a 


C'riiliauily  and  lis  Bible 


been  deported,  it  \va>  not  until  586  B.  c.  that  the 
Hebrew  nation,  as  a  nation,  came  to  an  end. 

AFTER   586    D.  C. 

71.  The  hiMory  suhse(|ti('nt  to  586  b.  c.  wc  think 
of  as  the  history  of  the  Jewish  people.  It  began 
with  the  half-century  of  Hahylonian  captivity.  It 
closed  (as  far  as  Hihle  times  are  concerned)  in  the 
period  of  Roman  rule,  which  be^an  in  63  B.  c.  Be- 
tween the  Babylonian  and  Roman  peri(xls  there 
were  three  peri'^d'^,  the  duration  of  which  can  easily 
be  remeinl)ered;  tor  there  were  two  centuries  of 
Persian  rule,  one  and  one-half  of  Greek,  and  one  of 
Maccabean,  which  was  Jewish.  In  the  Persian  pe- 
riod, which  began  with  the  taking  of  Babylon  by 
Cyrus  in  538  b.  c,  different  companies  of  Jews,  in- 
cluding Zerrubbabel,  Ezra,  and  Nehemiah,  returned 
to  Palestine  and  formed  in  Judea  a  Persian  colony. 
There,  in  Jerusalem,  they  built  the  second  temple. 

72.  The  Greek  period  followed  the  great  victory 
of  Alexander  the  Great  over  the  Persians,  at  Issus, 
in  333  B.  c.  Of  the  different  divisions  of  his  empire 
after  his  death,  Syria  was  ruled  by  the  Seleucidac, 
an  J  Egypt  by  the  Ptolemies,  until  both  were  con- 
quered by  Rome.  Palestine  was  ruled  now  by  the 
Ptolemies  and  now  by  the  Seleucidac,  until  the  time 
of  the  Maccabees.  Under  Greek  rule  the  Jews,  like 
oth'".!  peoples  conquered  by  Alexander  the  Great, 
wei'.  iiiurc  or  less  hellenized — a  word  derived  from 


%  J':jj 


History  of  Hebrews,  Jews,  and  Early  Christians    63 

"Htllas,"  a  name  for  Greece,  Large  numbers  of 
them  dispersed  as  traders,  captives,  etc.,  and,  form- 
ing colonies  outside  of  Palestine  (in  Alexandria,  etc.)i 
spoke  what  is  called  Hellenistic,  or  mixed,  Greek,  as 
distinguished  from  Hellenic,  or  classical,  Greek. 
Into  this  their  sacred  writings  were  translated.  The 
Septuagint  (the  word  for  "seventy,"  and  so  often 
written  LXX),  the  translation  of  which  was  begun 
less  than  three  centuries  before  Christ,  was  the  Hel- 
lenistic version  of  the  Pentateuch,  and  more  or  less 
of  the  Old  Testament  and  other  Jewish  writings. 
This  version  had  great  influence  in  the  production 
of  the  New  Testament,  which  also  was  written  in 
the  Hellenistic  Greek.  The  Hellenists,  or  Grecian 
Jews,  are  distinguished  in  the  New  Testament  both 
from  the  Greeks  and  from  "the  Hebrews"  (Acts 
6:1),  who,  however,  sjwjke  in  Aramaic.  This,  which 
was  the  language  of  Jesus,  is  called  "Syrian"  in 
Isa.  36:11.  It  would  seem  that  even  before  the 
exile  Aramaic  was  known  in  ofHcial  circles  in  Jeru- 
salem. 

73.  Though  the  Jews,  with  their  genius  for  reli- 
gion, had  made  many  proselytes  to  their  superior 
faith,  yet,  surrounded  by  Greek  cities  and,  doubtless, 
influenced  by  the  visits  of  Grecian  Jews,  even  Ju- 
dca  (including  Jerusalem  itself)  became  consider- 
ably hellenized.  Antiochus  Epiphanes,  one  of  the 
Scleucidae,  determined  to  carry  this  to  the  extreme 
of  forcing  the  Jews  to  repudiate  their  religion.    He 


T 


•jlI"' 


XJ^ 


If^JI 


MMMfei 


i^HIBM 


MICROCOPY    RESOLUTION   TEST   CHART 

(ANSI  and  ISO  TEST  CHART  No.  2) 


1.0 


I.I 


1.25 


»"  IS 

!:  m 


1.4 


2.5 
2.2 

2£ 
1.8 

1.6 


^  APPLIED  IKV1GE     Inc 

^.  '6;:'    fosi    Ugin    Street 

^S  w,v_t,p,,ler.  New  York    14609    USA 

^—  ("B)  48;  -  OJOO  -  PHone 

^=  (716)  288  -  5989  -  Fa, 


64 


Christianity  and  Its  Bible 


■  i 

I.  J 


ii 


erected  an  altar  of  Jupiter  (an  "abomination  of 
desolation")  upon  the  altar  of  burnt-offering.  It 
was  the  sacrifice  there  of  a  sow,  in  169,  that  occa- 
sioned the  successful  revolt  led  by  the  priestly  Asmo- 
nean  family  afterward  named  the  Maccabees.  A 
century  or  more  before  Christ  these  conquered 
Idumea  (Edom)  and  compelled  their  kinsfolk,  the 
Idumeans,  to  adopt  Judaism.  Antipater  (or  Anti- 
pas),  a  wealthy,  forceful  Idumean,  was  nade  gov- 
ernor of  Idumea  by  one  of  the  Maccabees;  and 
through  his  shrewdness  became  the  power  behind 
the  Maccabean  throne.  In  the  midst  of  strife  among 
the  Maccabees,  Pompcy  took  Jerusalem  for  Rome 
in  63  B.  c. 

74.  Judea  became  a  small  Roman  province,  which 
was  ruled,  not  by  a  proconsul  or  legate,  but  by  a 
procurator,  save  when  it  w-as  permitted  to  be  a 
kingdom  under  a  native  king.  The  legate  of  the 
province  of  Syria  seems  to  have  had  some  power 
over  the  procurator  of  Judea,  which  at  length  be- 
came part  of  the  Syrian  province.  Antipater,  who 
was  father  of  Herod  the  Great,  like  the  Herods  had 
a  wonderful  power  of  winning  the  favor  of  the  Ro- 
man rulers.  He  was  made  procurator  of  western 
Palestine.  His  son,  Herod,  became  governor  of 
Samaria.  After  his  father  w-as  murdered,  Herod, 
narrowly  escaping  from  the  Maccabean  family  into 
which  he  had  married,  fled  to  Rome,  where  he  was 
given  the  title  of  "  king  of  Judea. "     He  became  king 


'^is^izzs^ 


History  oj  Hebrews,  Jews,  and  Early  Christians    65 

in  reality  by  the  taking  of  Jerusalem  three  years 
later,  37  b.  c.  In  20  B.  c.  he  began  to  rebuild  the 
temple.  The  most  sacred  part  was  finished  in  eight 
years.  The  temple  as  a  whole,  however,  was  not 
completed  until  some  time  after  Christ's  death,  only 
to  be  destroyed  in  the  destruction  of  Jerusalem  in 
^o  A.  D.  Herod  ruled  over  a  territory  like  that  of 
David  and  Solomon,  with  a  firm  but  bloody  hand, 
until  his  death  in  4  B.  c. 

75.  Though  in  4  b.  c,  the  death  of  Herod  was 
after  the  birth  of  Jesus.  It  seems  strange,  since 
"B.C."  means  "before  Christ" — i.e.,  before  his 
birth — that  Jesus  was  born  some  years  b.  c.  The 
explanation  is  that  not  until  over  five  centuries  after 
Christ  was  it  decided  to  take  the  date  of  Christ's 
birth  as  the  beginning  of  the  system  of  reckoning 
events.  Before  that  there  had  been  different  non- 
Christian  systems,  one  of  which  was  that  beginning 
with  the  year  that  was  supposed  to  be  the  date  of 
the  founding  of  Rome.  A.  u.  c.  stood  for  ab  urbe 
condita  —  i.e.,  "after  the  city  was  founded."  In 
making  the  Christian  system  it  was  thought  that 
Christ  was  born  754  A.  u.  c.  As  it  was  not  until 
centuries  afterward  that  it  was  found  this  date  was 
some  years  too  late,  it  was  easier  to  change  the  few 
dates  of  Christ's  life  and  to  say  that  he  was  born 
before  b.  c,  than  to  change  the  many  dates  that  had 
become  fixed  by  the  mistake. 

76.  After  the  death  of  Herod  the  territory  was 


TT'i  I '" miiffii    wiPiniFrT    rr>TTT  '  ji  ■  iib  wuBniiMr  "mwsxBTe^stat 


^mr^i& 


66 


Christianity  and  Its  Bible 


divided  among  three  of  his  sons — Archelaus,  Herod 
Antipas,  and  Philip — with  the  title  of  either  "eth- 
narch"  ("ruler  of  a  people")  or  ''tetrarch"  ("ruler 
of  a  fourth  part").  Archelaus  (Matt.  2:22)  became 
ethnarch  of  Judea,  Samaria,  and  Idumea  (Edom), 
but  in  6  A.  D.  he  was  deposed  for  misrule.  His  ter- 
ritory was  then  ruled  by  Roman  procurators,  among 
whom  were  Pontius  Pilate,  Felix,  and  Festus.  Her- 
od Antipas,  frequently  mentioned  in  the  New  Testa- 
ment, was  tetrarch  of  Galilee  and  of  Perea,  which 
was  east  of  the  Jordan.  Philip  (Luke  3:1)  was 
tetrarch  of  Trachonitis  and  Iturea,  north  and  east  of 
the  Sea  of  Galilee.  Herodias,  mother  of  Salome, 
was  a  granddaughter  of  Herod  the  Great,  whose 
grandson,  Agrippa  I  (Acts,  chap.  12),  in  becoming 
king  of  Judea,  ruled  for  a  few  years  over  the  same 
territory  as  his  grandfather.  Bernice  (Acts  25:26) 
and  Drusilla  (Acts  24:24),  wife  of  Felix,  were 
daughters  of  Agrippa  I.  With  the  death  of  his  son, 
Agrippa  II  (Acts,  chaps.  25  and  26),  about  the  end 
of  the  century,  the  rule  of  the  Herods  came  to  an 
end.  They  had  helped  to  hellenize  Judaism,  and 
had  given  Palestine  a  political  and  social  place  alto- 
gether out  of  proportion  to  its  size. 

77.  The  success  of  the  Herods  was  due  largely  to 
their  influence  with  the  changing  authorities  at 
Rome.  Of  these,  Octavius  Caesar,  the  first  emperor, 
was  ruling  at  the  birth  of  Jesus,  whose  public  min- 
istry  was   under   the   second    emperor,    Tiberius. 


:  ■SLn,;Tr^^3Bmv»if^s9Ksm 


■>«i'iA : 


'  ^:---^-?;,'-*:v    '«-:-'i 


History  of  Hebrews,  Jews,  and  Early  Christians    67 

After  Caligula  and  Claudius  came  Nero.    When 
Vespasian  was  emperor,  Titus,  who  afterward  suc- 
ceeded him,  destroyed  Jerusalem,  in  70  a.  d.    In 
the  time  of  Christ  the  Roman  Empire  consisted  of 
the   territory   about   the   Mediterranean   from   the 
Euphrates  to  the  Atlantic— a  distance  of  about  three 
thousand  miles.    North  and  south,  and  including 
Egypt,  it  extended  from  the  desert  to  the  Danube, 
and  up  into  the  British  Isles.    In  a  general  way  its 
area  and  it^  population  may  be  likened  to  those  of 
the  United  States.    As  Greek  supremacy  hellenized 
the  East,  Roman  supremacy  latinized  the  West,  in 
which  the  Latin  translation  of  the  Bible,  the  Vulgate, 
became  what  the  Septuagint  had  been  in  the  East. 
78.  It  is  when  seen  against  the  background  of  the 
preceding  history  that  the  Jewisn  sects  in  the  time 
of  Christ  can  most  easily  be  understood.    Though 
they  are  not  mentioned  in  the  Bible,  a  word,  in  pass- 
ing, concerning  the  Essenes.     In  some  respects  they 
were  fanatical  representatives  of  the  post-exilic  Puri- 
tans—the "righteous,"  "pious,"  "poor  and  needy" 
who  "  feared  Jehovah. "     The  two  great  sects  in  the 
New  Testament,  the  Sadducees  and  Pharisees,  were 
representatives,  in  the  time  of  Christ,  of  two  oppos- 
ing tendencies  that  may  be  discerned  before  the 
exile.    After  the  exile  these  tendencies  may  be  seen 
with  increasing  clearness  as  the  Jews  were  succes- 
sively  under    Persian,    Grecian,    Maccabean,    and 
Roman  rule.     The  one  tendency,  which  was  toward 


EflntiRrsiaosraK'  •^'vm.vopJisirfi'Ji.'ir^^^f'SPis'Sfr  i?xim,'Kimrjmfn- 


68 


Christianity  and  Its  Bible 


political,  social,  and  religious  alliances  with  other 
peoples,  and  was  in  the  Persian  period  represented 
by  the  "Nobles  of  Judah"  and  the  high-priest  Elia- 
shib,  and  :  i  the  Grecian  period  by  the  hellenizing 
and  aristocratic  priestly  parties,  in  the  Maccabean 
and  Roman  periods  was  represented  by  the  Saddu- 
cees.  The  other  tendency — toward  political,  social, 
and  religious  exclusiveness — represente:!  in  the  Per- 
sian period  by  Ezra  and  Nchemiah,  and  in  the  Gre- 
cian perio-.  by  the  Pious  (Hasideans),  in  the  later 
periods  was  represented  by  the  Pharisees,  whose  very 
name  means  "separatists."  It  should  be  carefully 
note  1  that,  while  the  aristocratic  Sadducees  were, 
primarily,  politicians,  and  only  secondarily  religious, 
the  Pharisees  were  primarily  religious,  but  were 
sometimes  drawn  into  politics. 

79.  These  two  sects  also  represented  two  different 
institutions — the  Sadducees  the  temple,  and  the 
Phari^L■es  the  synagogue.  Whatever  the  history  of 
the  synagogue,  it  is  to  be  studied  in  connection  with 
the  experiences  of  the  Jews  in  captivity.  In  the 
synagogue  the  use  of  Scripture  was  what  the  sacri- 
fices and  ceremonies  were  in  the  temple.  What  the 
priest  was  to  the  temple  and  its  ministries,  the 
scribes  (prof(^ssional  writers)  were  to  the  synagogue 
and  its  services.  While  the  Sadducees  were  the 
priestly  party  and  practically  controlled  the  high- 
priesthood,  Pharisaism,  though  not  synonymous  with 
scribism,  is  to  a  large  extent  to  be  identified  with  it. 


^teimmmiS^: 


■fr-: 


7^^^^4 


History  of  Hebrews,  Jews,  and  Early  Christians    69 

While  the  Sadducces,  though  few,  were  prominent 
in  the  Sanhedrin  (the  great  council  of  the  Jewish 
rulers),  the  six  thousand  or  more  Pharisees  were 
undoubtedly  the  popular  party.  Though,  with  the 
exception  of  the  Annas  and  Simeons,  the  people 
were  not  very  religious  themselves,  they  respected 
the  religious  Pharisees,  by  wtiom  they,  in  turn,  were 
treated  with  indifference  and  contempt. 


BsBsar>5s«^^p?^«ssaf-jV''affFff-'if:'?; 


CHAPTER  VI 

LITERATURE  OF  HEBREWS,  JEWS,  AND    EARLY 
CHRISTIANS 

CHRONOLOGY 

80.  From  a  summary  of  the  history  of  Bible  times 
we  pass  to  a  consideration  of  the  writings  of  the 
Bible — first  with  special  reference  to  chronology, 
and  then  with  special  reference  to  literary  form. 
Probably  there  never  will  be  una  ^mity  among  schol- 
ars as  to  just  what  books  and  parts  of  books  were 
written  before  586  b.  c.  and  what  after  that  date.  All 
the  literature  of  the  northern  kingdom  was  written 
before  the  fall  of  Samaria  in  722  b.  c.  As  this  was 
before  the  period  of  great  literary  activity,  the 
northern  kingdom  did  not  leave  as  rich  a  legacy  of 
Scripture  as  came  from  Judah.  The  important  date 
in  the  literature  of  Judah,  after  the  fall  of  Samaria 
and  before  the  fall  of  Jerusalem  in  586  b.  c,  was 
the  date  of  the  giving  of  the  law,  621  B.C.  Thus 
722  and  621,  a  century  later,  are  the  important  dates 
in  the  history  of  Hebrew  literature  before  586  B.  c. 

81.  The  two  OM  Testament  series  of  history  could 
not  have  been  completed  until  after  that  date,  be- 
cause in  each  of  them  the  history  is  continued  beyond 
it.  The  first  series,  consisting  of  the  first  seven  books 
together  with  I  and  II  Samuel  and  I  and  II  Kings, 

70 


i^.i'^^SlJii^jrik-x'-: 


V     -ttlS:'.-.;. 


>  '-'^ttii-i-i 


smrmmitrrmiBmsssmmi'i(¥ism:::xjri 


n 


I 


'  *'!-^;t"vv ■''■<-.. i    .'  ■A'-'-^-=yiy.t:4A^ 


Literature  oj  Hebrews,  Jews,  and  Early  Christians  71 

contin  -ed  the  history  from  the  creation  to  the  middle 
of  the  captivity  in  Babylon.  The  other  (Chronicles, 
Ezra,  and  Ncl-cmiah)  freely  used  the  material  of 
the  first.  Beginning  with  Adam,  it  continued  to  the 
middle  of  the  Persian  period.  The  historical  situa- 
tion preceding  the  fall  of  Israel,  described  in  these 
Old  Testament  histories,  is  reflected  in  the  prophe- 
cies of  Amos  and  Hosea.  These,  as  distinguished 
from  the  preceding;  prophets  and  cers  (Elijah, 
Elisha,  and  others),  are  numbered  among  the  first  of 
the  "  writing  prophets. "  The  historical  situation  of 
Judah  between  Israel's  fall  and  her  own,  also  de- 
scribed in  these  Old  Testament  liistories,  is  reflected 
in  the  prophecies  of  Isaiah,  Micah,  and  Jeremiah. 
Jeremiah  was  living  at  thr  time  Jerusalem  was  de- 
stroyed.  Ezekiel  prophesied  both  before  and  after 

that  event. 

82.  It  is  to  be  remembered  that  more  or  less  of 
the  written  or  unwritten  material  incorporated  into 
the  later  literature  goes  back  before  the  captivity. 
On  the  other  hand,  much  of  that  written  before  the 
captivity  was  affected  by  compilers  and  editors  after 
586  B.  c.  It  is  now  generally  recognized  that  a  con- 
siderably larger  portion  of  the  Old  Testament  was 
written  after  that  date  than  was  formerly  supposed. 
Whole  books,  like  Ecclesiastes,  which  was  once  com- 
monly supposed  to  be  written  by  Solomon,  are  now 
placed  after  that  date.  So  with  large  parts  of  bocxs 
once  thought  to  be  altogether  before  the  exile.    For 


,(d«4l^-'i 


.'•^nfir-T^*:. 


72 


Christumity  and  Its  Bible 


instance,  according  to  many  mofkrn  scholars,  aot 
only  the  second  i)art  of  Isaiah,  chaps.  40-66,  but 
chaps.  24-27  of  the  first  part,  do  not  belong  before 
the  exile.  Similarly  it  is  held  that  the  Pentateuch 
(or,  including  Joshua,  the  Hexateuch)  was  not 
simply  edited,  but  a  large  part  of  its  priestly  narra- 
tive was  written,  after  586  B.  c. 

83.  In  the  division  of  the  Old  Testament  into  the 
Law,  the  Prophets,  and  the  Writings  (or  Holy  W  fil- 
ings) there  seems  to  have  been  no  ([uestion  in  New 
Testament  times  but  that  the  Pentateuch  "was given 
by  Moses. "  Among  most  specialists  today,  however, 
the  question  is  not,  Are  "the  five  books  of  Moses"  a 
mos:\ic  in  the  sense  of  being  a  compilation  ?  but 
rather.  To  what  extent  are  they  a  Mosaic  mosaic? 
Another  question  is,  not,  Did  David  write  even  the 
psalms  attributed  to  him  in  their  somewhat  old 
titles  ?  but  rather,  Did  he  write  enough  of  the  psalms 
to  warraat  the  reference  to  the  whole  Psalter  as  the 
"psalms  of  David."  Still  another  question  is,  not, 
Did  Solomon  write  Proverbs,  Ecclcsiastes,  and  the 
Song  of  Songs?  but  rather.  What  part,  if  any,  in 
each  of  these  books,  may  reasonably  be  said  to  have 
come  from  him  ?  In  view  of  this,  some  who  are  not 
specialists  refer  to  these  books  themselves  rather 
than  attempt  to  mention  their  authors  by  name. 

84.  Among  specialists  there  is  a  growing  agree- 
ment that  in  making  the  fir-t  six  books  of  the  Bible 
four  main  documents  have  been  put  together.     They 


u^^En^^i^^m^4^Wi^' 


^'^E^^^w^wm^^^^m^ 


Uleratiire  oj  llebrrus,  Jncs,  and  Early  Christians  7.^ 

an-  called  J  (from  its  preference  for  the  word  "Jah- 
weh"   or   "Jehovah,"    in   the   Authorized   \    rsion 
transhited  "Lord"),  E  (from  its  preference  for  the 
word  "Elohim,"   translated  "God"),   D   (Deuter- 
onomic),  :;nd  P  (rriestly).     As  J  and  E  do  not  differ 
from  each  other  as  much  as  from  the  others,  many 
wlio  are  not  specialists  may  profitably  consider    he 
four  documents  as  three.     To  JE,  the  earliest,  be- 
long the  Decalogue— i.  e.,  the  law  of  Ten  Words 
(rather  than  Commandments)  (Ex.  20:2-17);   and 
the  Covenant  Code    (Ex.  20:20—23:33).    To  D, 
considerably  later,  but  at  least  as  early  as  the  reign 
of  Josiah  (il  Kings,  chaps.  23),  and  so  before  the 
exile,  belongs  the  Deuteronomic  Code,  which  is  an 
enlarged  and  adapted  edition  of  the  Covenant  Code. 
In  P,  considerably  later  than  586  B.  c,  ceremonial 
law  is  so  prominent  that  the  name  "  Priests'  Code"  is 
sometimes  given  to  the  whole  document.     Imbedded 
in  P,  and  to  some  extent  adapted  to  it,  is  a  somewhat 
earlier  code,  called  the  "Law  of  Holiness"  (Lev., 
chaps.    17-26).     Marked   resemblances   in  subject 
and  style  exist  between  this  and  the  prophecy  of 
Ezekiel.     While  the  priests  made  much  of  the  cere- 
monial law,  the  prophets  put  the  emphasis  upon  the 
moral  law.   This  distinction  should  be  kept  in  mind 
in  the  understanding  of  the  attitude  of  Jesus,  Paul, 
and  others  toward  the  Old  Testament  law. 

85.  What  the  Chaldean  destruction  of  Jerusalem 
in  586  B.  c.  is  to  the  dating  of  the  Old  Testament 


wmM''^mM}s^%.^w:^^' 


^^^-  -^^fSF'-;  ^^^^^r^b^ism^L ' 


74 


Christianity  and  lis  Bible 


writings,  the  Roman  destruction  of  Jerusalem  in  70 
A.  D.  is  to  the  dating  of  the  New  Testament  writings. 
Their  relation  to  that  destruction  is  one  of  the  impor- 
tant elements  in  the  problem  of  dating  them.  We 
know  that  whatever  letters  were  written  by  Paul  were 
written  before  70  A.  D.;  for  before  that  date  the 
time  of  his  departure  had  come.  It  is  interesting 
to  note  that  all,  or  nearly  all,  the  New  Testament 
writings  that  have  come  to  us  from  before  his  death 
are  the  works  of  Paul,  who  was  not  an  eyt^vitness  to 
the  ministry  of  Jesus.  Doubts  have  been  raised  con- 
cerning his  authorship  of  some  of  the  epistles  often 
attributed  to  him— notably  of  the  Pastoral  Epistles, 
I  and  II  Timothy,  and  Titus.  On  the  other  hand, 
his  authorship  of  Romans,  I  and  II  Corinthians, 
Galatians,  Philippians,  and  I  Thessalonians  is  almost 
universally  recognized.  Of  these  six,  I  Thessalo- 
nians is  the  earliest  and  Philippians  the  latest. 
There  is  strong  evidence  in  favor  of  the  Pauline 
authorship  of  other  epistles,  notably  of  Ephesians, 
Colossians,  II  Thessalonians,  and  Philemon.  It  is 
now  generally  agreed  that  Paul  did  not  write  He- 
brews. One  of  the  conjectures  concerning  its  author- 
ship is  that  the  author  was  a  woman. 

86.  While  Mark,  the  earliest  and  shortest  of  the 
gospels,  dates  from  before  70  A.  D.,  John,  the  latest, 
was  written  considerably  after  that  date.  ^More  than 
in  forr  r  times  it  is  recognized  that  the  first  three 
gospels  differ  from  the  Fourth,  not  only  in  having 


Literature  oj  Hebrews,  Jews,  and  Early  Christians  75 

been  written  considerably  earlier,  but  also  in  sayings, 
events,  chronology,  atmosphere,  purpose,  etc.    This 
difference  is  such  that  the  ^'iree,  as  distinguished 
from  the  Fourth,  are  commonly  called  the  Synop- 
tists— from  the  two  Greek  words  "together"  and 
"view."    While   these   three  differ  among  them- 
selves in  a  number  of  respects,  they  have  very  much 
in  common.    The  recognition  and  explanation  of 
their  resemblances  and  differences  constitute  what 
is  called  the  "  synoptic  problem. "    There  is  a  grad- 
ual development  in  their  presentation  of  Jesus  that 
is  not  to  be  found  in  the  Fourth  Gospel.    As  dis- 
tinguished  from   its   type   of   doctrine,    they   give 
another;    the  wri'^ngs  of  Paul  give  another;    the 
Epistle  to  the  Hebrews  another;  etc.    In  New  Tes- 
tament study  it  is  important  to  distinguish  between 
these  types. 

87.  In  passing  from  the  Old  Testament  to  the 
New  Testament  we  are  impressed  that  we  are  making 
a  great  change.  There  is  a  difference  in  the  spirit- 
ual atmosphere  and  life.  There  is  also  a  marked 
difference  in  institutions  and  religious  parties.  The 
synagogue,  for  instance,  comes  suddenly  into  promi- 
nence, while  the  Sadducees  and  Pharisees,  not  even 
mentioned  in  the  Old  Testament,  figure  very  promi- 
nently in  the  New  Testament.  While  we  do  not 
believe  that  the  Old  Testament,  which  was  the  Bible 
Jesus  used,  should  be  looked  upon  as  a  "millstone" 
for  the  neck  of  the  religion  Jesus  founded,  we  must 


76 


Christianity  and  Its  Bible 


recognize  that  there  is  a  marked  difference  between 
it  and  the  New  Testament  that  Jesus  caused.     What 
is  the  explanation  ?    The  chief  reason  for  the  differ- 
ence is  the  personal  one  that  Jesus  is  present  in  the 
New  Testament  in  a  way  that  he  is  not  present  in 
the  Old  Testament.   A  very  important  reason,  how- 
ever^  is   the   temporal   one   that   several   centuries 
intervened.     A  knowledge  of  the  history  and  litera- 
ture of  these  centuries  is  essential  to  a  right  under- 
standing of  the  views  of  the  Jews  when  Jesus  came. 
88.  For  ages  this  non-biblical  literature  of  Juda- 
ism did  not  receive  the  attention  it  deserved.     It  is 
an  important  part  of  the  Hinterland  of  the  New 
Testament.     It  is  the  smithy  in  which  may  be  forged 
many  links  otherwise  missing  between  the  teachings 
of  the  two  Testaments.     It  was  the  soil  in  which 
were  germinated  the  views  that  through  the  Jewish 
Christians  took  deep  root  in  the  beliefs  of  the  early 
church.    What  is  this  literature?     Going  back  as 
far  as  the  period  of  Greek  rule  in  Palestine,  and  in 
the  time  of  their  origin  following  and  even  over- 
lapping the  writings  of  the  Old  Testament  itself,  we 
mention  first  among  the  non-biblical  writings  of  Ju- 
daism the  Old  Testament  Apocr\'pha.    This  apoc- 
rypha includes  among  its  writings  Ecclcsiasticus  and 
I  and  II  Maccabees.     It  is  about  one-fourth  the  size 
of  the  Old  Testament,  and  ^so  nearly  three-fourths 
that  of  the  New  Testament.*   It  represents,  though 
not  exactly,  the  writings  in  the  Greek  Septuagint 


I'-  i 


Literature  of  Hebrews,  Jews,  and  Early  Christians  77 

that  were  not  found  in  the  Hebrew  Old  Testament. 
Overlapping  and  following  the  Apocrypha  are  writ- 
ings called  "apocalyptic"— i.  e.,  "unveiling"  or 
"revealing"— and  " pseudcpigraphic"— i.  e.,  "false- 
named,"  because  attributed  to  those  who  did  not 
write  them.  They  include  the  Book  of  Enoch,  the 
Psalms  of  Solomon,  and  the  Book  of  Jubilees.  Im- 
portant, too,  among  Jewish  writings  are  the  writings 
of  the  Alexandrian  Jew  Philo,  in  whose  lifetime  Jesus 
was  born  and  died.  Though  not  born  until  after  the 
death  of  Jesus,  Josephus  too  lived  in  New  Testament 

times. 

89.  The  non-biblical  literature,  especially  in  its 
later  writings,  represented  the  Pharisees  more  than 
the  Sadducees.  Since  it  was  o  t  of  the  Pharisaic, 
rather  than  Sadducean,  Judaism  that  Christianity 
arose,  the  fact  that  the  non-biblical  literature  was 
largely  Pharisaic  is  one  of  the  reasons  for  the  impor- 
tance of  its  study  in  learning  the  views  of  the  Jews 
when  Jesus  came. 

LITERARY   FORMS 

90.  It  should  be  remembered,  not  only  that  the 
Bible  was  written  by  different  authors  and  in  different 
ages,  but  also  that  it  was  written  in  different  liter- 
ary forms.  An  understanding  of  these  different 
forms  helps  to  a  truer  appreciation  of  the  thought. 
It  contains  five  books  of  poetry.  None  of  these  is 
in  the  New  Testament.     New  Testament  poetry 


78 


Christianily  and  Its  Bible 


consists  largely  nf  quotations  from  the  Old  Testa- 
ment. The  liNc  books,  together  with  pieces  of 
poetry  (some  of  it  not  remarkably  religious)  found 
in  other  books,  make  about  one-seventh  of  the  whole 
Bible.  This  does  not  take  into  account  the  poetic 
lines  into  which  the  highest  prose  easily  passes  be- 
cause of  the  nature  of  Hebrew  poetry, 

91.  It  differs  much  from  English  verse.  While 
"the  dominant  principle  of  the  Hebrew  line  is  accent 
or  tone,"  its  rhythm  is  that  of  thought  as  well  as  of 
accent.  This  it  is  that  makes  it  so  translatable  into 
other  languages.  Its  underlying  and  most  common 
form  is  the  couplet  in  which  the  second  line  repeats, 
completes,  or  is  in  contrast  with,  the  thought  of  the 
first.  These  lines  may  have  only  approximately  the 
same  number  of  syllables.  Quite  frequently  to  muke 
this  parallelism  of  thought,  which  is  such  a  prominent 
characteristic  of  Hebrew  poetry,  requires  three  or 
four  lines.  Each  one  of  l^ese  may  be  parallel  to 
one  or  more  of  the  others.  These  parallel  thoughts 
seem  at  times  to  be  grouped  into  stanzas  or  strophes, 
as  they  are  commonly  called.  The  recognition  of 
this  parallelism  is  necessary  for  a  true  appreciation 
of  the  Bible  as  literature,  and  for  a  true  interpreta- 
tion of  much  of  its  meaning.  Compare,  for  example, 
tl>  Authorized  Version  and  the  Revised  Version 
of  Ps.  19:3. 

92.  The  Old  Testament  had  no  Milton  to  narrate, 
concerning  others,  an  epic  like  Paradise  i.ost,  and 


Literature  oj  Hebrews,  Jews,  and  Early  Christians  79 


no  Shakespeare  to  portray,  in  drama,  the  character 
of  others.  Much  of  its  poetry  was  lyric— i.  c.,  it  was 
such  as  might  be  sung  to  the  accompaniment  of  the 
lyre  or  other  instrument.  In  connection  with  the 
[)salms  of  tlie  ?salter}'  we  think  of  the  psaltery  of 
which  they  sang.  We  like  to  think  of  Jesus  and  his 
disciples  singing  'hem  together  (Matt.  26:30).  Dr. 
S.  R.  Driver  writes: 

Of  uie  two  forms  of  poetry  in  which  the  greatest  master- 
pieces of  the  Aryan  races  have  been  cast,  tlie  epos  and  the 
drama,  the  former  is  entirely  unrepresented  in  Hebrew  litera- 
ture, the  latter  is  represented  only  in  a  rudirr.entary  and 
imperfect  form  ....  the  Song  of  Songs  is  of  the  nature  of  a 
drama;  and  the  Book  of  Job  may  be  styled  a  dramatic  poem. 
But  the  genius  of  the  ancient  Israelite  was  pre-eminently 
subjective;  ....  it  was  his  own  thoughts  and  emotions  for 
which  he  sought  spontaneously  to  find  forms  of  expression. 
Hence  Hebrew  poetr\'  is  almost  exclusively  lyric  or  gnomic. 

To  the  latter  of  these  belongs  the  Book  of  Proverbs. 
Lamentations,  as  its  name  suggests,  is  elegiac.  This 
differs  from  the  rest  in  having  longer  lines,  which 
are  broken  usually  into  a  longer  and  a  shorter 
part.  Lamentations  itself  is  an  elegy  on  the  evil 
results  of  the  destruction  of  Jerusalem  in  580  B.  c. 
93.  Two  of  the  poetic  books.  Job  and  Proverbs, 
are  classed  with  Ecclesiastes  as  "Wisdom"  litt.ra- 
ture.  In  Jer.  18:18  we  read  of  the  "law  of  the 
priest,"  the  "word"  of  the  "prophet,"  and  the 
"counsel "  of  the  ' ' wise. "  Because  01  their  broader 
culture,  these  "wise"  are  sometimes  called  the  "Hu- 


8o 


Christianity  and  Its  Bible 


manists"  of  the  Old  Testament.  From  them  has 
come  the  so-called  "  Wisdom  literature."  This,  with 
the  prologue  of  John  and  a  f^w  other  passages, 
may  be  called  the  philosophy  of  the  Bible.  In  the 
practical  philosophy  of  Proverbs  wisdom  is  personi- 
fied. In  Job  the  problem  wrestled  with  is  the 
mystery  of  the  affliction  that  comes  upon  the  godly. 
In  Ecclesiastcs  there  seems  at  times  a  skeptical  atti- 
tude—for instance,  concerning  Providence— and,  as 
a  result,  a  rather  low  ideal  of  life. 

94.  In  interpreting  prophecy,  which  at  times  is 
really  poetry,  it  should  be  remembered  that  the  em- 
phasis should  be  put  upon  its  forth-telling  rather  than 
upon  its  foretelling.  The  true  prophet,  as  a  prophet, 
f.ppears  sometimes  as  one  telling  events  bejore  they 
come  to  pass,  but  always  as  one  speaking  jor  God. 
The  prophets  were  preachers.  What  preaching! 
What  boldness!  What  beauty!  What  grandeur! 
What  vision!  What  poetry!  What  power!  In 
the  Jewish  canon  of  the  Old  Testament  much  of  its 
historical  vvritings  is  classed  as  the  "Former  Proph- 
ets." In  interpreting  the  history  as  well  as  the 
prophecy  of  the  Bible,  therefore,  it  should  le  remem- 
bered that  much  of  it  is  scrmonic.  As  consisting  of 
historical  sermons,  the  emphasis  is  to  be  put  upon 
the  truth  intended  to  be  taught,  rather  than  upon 
the  question  of  the  accuracy  of  what  is  given  as  his- 
torical illustration  of  the  truth. 

q:;.  To  illustrate  thought  bv  what  mav  not  be 


Literature  oj  Hebrews,  Jews,  and  Early  Christians    8i 

accepted  as  a  fact  does  not  make  the  thought  untrue. 
On  the  contrar\ ,  it  may  be  one  of  the  greatest  truths. 
The  thought  that  a  preacher  illustrates  by  a  story 
concerning  William  Tell  or  Abraham  Lincoln  may 
be  a  great  truth,  though  the  story  be  un:orroboratcd 
or  even  contrary  to  t'  *  facts.  Referring  particu- 
larly to  the  New  Testament  writers'  use  of  the  Old 
Testament  in  corroboration  of  the  resurrection  of 
Jesus  and  of  the  virgin-birth,  Dr.  A.  B.  Davidson 
wrote:  "The  things  they  assert  we  take  on  their 
authority,  but  the  kind  of  confirmation  by  which 
they  support  them,  however  valid  they  may  have 
seemed  as  evidence  then,  may  not  seem  of  such 
importance  now."  Asserting  authoritatively  is  not 
necessarily  asserting  infallibly.  A  great  physician, 
for  instance,  may  speak  with  great  authority  in  his 
special  department  of  medicine,  and  yet  not  be  con- 
sidered infallible  in  it.  Keeping  this  in  mind.  Dr. 
Davidson's  sentence  is  very  suggestive  for  the  right 
interpretation  of  all  the  writers  of  the  Bible. 

96.  Old  Testament  history  comes  to  us  in  compi- 
lations. Much  of  the  work  of  higher  criticism  is 
based  upon  the  belief  that  through  their  differences 
in  aim,  treatment,  and  literary  style  the  different 
documents,  with  more  or  less  definiteness  and  confi- 
dence, can  be  separated  from  one  another  and  from 
the  work  of  the  compilers  themselves.  There  is 
danger  here  of  unwarranted  definiteness  and  confi- 
dence.    Nevertheless,  to  get  at  the  facts  in  and  back 


mVMi 


•^»^T*T>^T^ 


83 


Christianity  and  Its  Bible 


of  the  author's  thought,  it  is  not  enough  that  the 
two  series  of  Old  Testament  history  be  distinguished 
from  each  other.  As  far  as  possible,  the  different 
documents  of  which  each  is  composed  should  be 
distinguished  and  viewed  in  the  light  of  their  differ- 
ent times.  The  difference  between  the  two  scries 
will  be  illustrated  later  when  we  consider  their  dif- 
ference with  respect  to  beliefs  concerning  Satan. 
The  difference  between  the  documents  of  the  earlier 
scries  will  be  illustrated  as  we  notice  their  different 
treatment  of  the  tabernacle.  We  have  already  no- 
ticed that  imbedded  more  or  less  in  these  different 
documents  arc  ihe  different  codes  of  law.  As  the 
important  legal  literature  of  the  Bible,  these  codes 
are  to  be  viewed  in  e  light  of  their  different  times. 
97.  Most  of  the  New  Testament  consists  of  gos- 
pels and  epistles.  The  four  gospels  are  biographies 
of  Jesus  in  somewhat  the  same  way  that  many  of  the 
Old  Testament  narratives  are  histories.  They  are 
homiletical  biographies,  or  biographical  sermons, 
and  are  to  be  interpreted  accordingly.  The  use  of 
material  was  determined  largely  by  the  purpose  of 
the  writers.  These  difTered  somewhat.  In  the 
Fourth  Gospel  the  declared  purpose  was  to  influence 
the  readers  to  believe  that  Jesus  was  the  Christ,  the 
Son  of  God;  and  believing  they  might  have  life  in 
his  name  (John  20:31).  Of  the  twenty-seven  New 
T(.^tament  writmgs,  the  twenty-oue  epistles,  includ- 


Literature  of  Hebrews,  Jews,  and  Early  Christians  83 

ing  even  Romans,  are  to  be  treated,  not  simply  as 
theological  treatises,  but  rather  as  religious  letters 
in  which  there  is  more  or  less  of  the  personal  element. 
98.  The  one  class  of  literature  that  is  dependent 
upon  a  knowledge  of  its  times  for  even  an  approxi- 
mately correct  interpretation  is  the  apocalyptic.     In 
the  Bible  it  is  found  chiefly  in  Daniel  and  Revela- 
tion.   To  be  understood  at  all  it  must  be  seen  in  the 
light  of  its  times.    Without  this  it  is  either  absurd  or 
occasions  absurdity  of  views  concerning  the  future. 
The  large  amount  of  it  in  the  uncanonical  literature 
of  Bible  times  helps  us  to  the  right  way  to  interpret 
the  little  that  is  found  in  the  Bible.    It  must  be 
treated  as  describing  in  a  large  symbolic  way  its 
troubled    times.    Naturally    enough,    the    rulers, 
causes,  circumstances,  and  hoped-for  end  of  these 
could  not  be  represented  very  explicitly.     Its  design 
was  to  give  immediate  help  to  a  troubled  present, 
rather  than  to  predict  what  was  to  come  in  succeeding 
ages  down  to  the  present  time.     Rev.  1:1,  19;  4:1; 
22:7,  10,  for  instance,  point  to  the  immediate  future. 
If  there  is  one  class  of  literature  in  the  Bible  that 
especially  needs  the  exercise  of  common-sense  by 
the  ordinary  reader,  it  is  this.     There  is  meaning, 
for  instance,  in  the  numbers  of  apocalyptic  litera- 
ture.   The  use  of  3,  7,  10,  12,  40,  for  example,  is 
significant.     The  trouble  is  that  in  the  symbolism  of 
numbers,  as  in  the  treatment  of  types,  it  seems  very 


ip 

LI' I 

14   ■ 

a 


"?'! 


I 


m\ 


T»" 


r^: 


^^ 


■  S^^j ', 


84 


Christianity  and  Its  Bible 


easy  for  many  minds  to  go  to  absurd  extremes. 
Two  thinf^s,  then,  are  indispensable  to  an  intelligent 
reading  of  apocalyptic  writings— knowledge  of  their 
limes  and  a  good  degree  of  common-sense.  F2ven 
so-called  spiritually  minded  insight  cannot  dispense 
with  these. 


CHAI  FER  VII 
ARTS,   SCIENCK,   AND    I'HILOSOIMIY 
ARTS 
99.  We  have  now  a  historical  and  Hterary  back- 
ground against  which  to  see  the  arts,  science,  philoso- 
phy, religious  beliefs,  and  messianic  hopes  of  Bible 
times.     In  this  chapter  we  consider  first  the  arts. 
The  sister-arts  of  architecture,  sculpture,  and  paint- 
ing may  well  be  considered  together.     Thousands 
of  years  before  Christ  the  temples,  tombs,  and  royal 
palaces  of  Egypt  and  Assyria  were  carved  and  colored 
to  enhance  their  effect.     While  the  principle  of  the 
arch  was  known,  it  was  not  used  to  roof  great  dis- 
tances, as  in  modern  times.     The  nature  of  the  archi- 
tecture was  affected  by  the  building  material  at 
hand.     Mud-brick  buildings  were  common  in  Bible 
times.     Egypt,  more  favorably  situated  for  building- 
stone  than  Assyria,  has  left  us  the  pyramids  and  the 
Sphinx.     Though  Assyria  built  largely  with  mud- 
bricks,  yet  the  capitals  of  her  monuments  are  said  to 
foreshadow  the  most  graceful  style  of  the  Greeks; 
and  Assyriologists  are  impressed  with  the  eminence 
she  attained  in  the  bas-reli?f  that  adorned  the  walls 
of  her  palaces.     "The  cause  of  Phoenician  suprem- 
acy in  stone-work  is  probably  from  their  occupying 
a  rocky  coast,  where  brick  is  less  attainable,  and  a 
wet  coast,  where  stone  i-^^  more  needed." 

8s 


■i 


'■fNimr  ^•cfm&'an^m/srs-m.wvts'mi^^rers^m^iTt-si  1 ,  k^ 


86 


Cliristianilv  and  Its  Bible 


loo.  Phoenicians  wiTe  <ngago(l  in  the  building  of 
Solomon's  temple.  In  this  they  used  the  limestone 
of  the  city  itself,  the  cedars  and  cypresses  of  Lebanon, 
and  their  own  metal-work.  Elaborate  decorations 
added  to  its  splendor.  Concerning  the  second 
temple  (commonly  called  Zerrubbabel's),  built  after 
the  return  of  the  Jews  from  the  captivity,  our  infor- 
mation is  very  limited.  The  temple  of  Herod  (com- 
monly called  the  third,  but  by  many  viewed  as  the 
second  enlarged  and  improved),  with  its  marble  and 
gold,  was  one  of  great  splendor.  Inclosed  on  its 
four  sides  by  a  high  wall  was  first  the  outer  court, 
into  which  gentiles  were  allowed  to  enter.  On 
higher  ground  inside  this  was  another  court,  sur- 
rounded by  a  high  wall,  outside  of  which  was  a  low 
wall.  On  this  low  wall  was  inscribed  a  threat  of 
death  to  gentiles  i!"  they  passed  within.  This  rec- 
tangular inner  court  had,  as  its  first  si  ction,  a  wom- 
en's court,  be\ond  which  only  the  men  were  allowed 
to  go.  fii-ide  the  other  section  the  men's  court 
surrounded  the  priests'  court,  inside  which,  and 
on  the  highest  ground  of  all,  and  inclosed  with 
chambers  and  a  porch,  was  the  sacred  house  itself. 
Within  this  was  the  Holy  Place,  from  which  the 
Most  Holy  Place,  as  the  heart  of  all,  was  curtained 
off  by  means  of  the  "  veil." 

loi.  The  dimensions  of  the  temple  are  given  in 
cubits.  The  cubit  has  been  variously  estimated  from 
less  ihaii  a  foul  and  a  half  to  over  two  feet.     Tnc 


Arts,  Si  tent  e,  and  Philosophy 


87 


inside  of  the  house  was  twenty  cubits  wide  and  sixty 
long— forty  for  the  Holy  Plate  and  twenty  for  the 
Most  Holy,  which  was  thus  as  wide  as  it  was  long. 
The  walls,  chambers,  and  im[)osing  porch  made  the 
outside  of  the  house  very  much  larger.      The  great 
porch,  as  high  as  the  1        ■•  and  its  inclosing  cham- 
bers, and  thirty  cubits  broader,  was  one  hundred 
cubits  square.     Speaking  in  a  general  way,  the  walls 
inclosing   the    whole   temple   area    were   altogether 
about  half  a  mile  in  length.     Just  inside  these  walls 
of  the  outer  court   were  splendid   porticoes,   with 
white-marbh;     columns    and    carved  cedar    roofs. 
Among  these  was  the  so-called  Solomon's   Porch. 
Inside  the  priests'  court,  in  front  of  the  house  itself, 
was  the  altar  for  burnt-offering.     Tn  the  middle  of 
thi'  Holy  Place  was  the  altar  of  incense,  on  the  right 
of  the  table  of  shew  bread  and  on  the  left  the  seven- 
armed  lampstand.     Unlike  Solomon's  temple,  but 
like  Zerrubbabel's,  Herod's  had  no  ark  and  cherubim 
in  its  Most  Holy  Place.     While  the  Holy  Place  was 
entered  daily  by  the  priests,  the   Most  Holy  was 
entered  only  by  'he  high-priest,  and  that  but  once  a 
year — on  the  Day  of  Atonement. 

102.  What  was  the  r  'lation  of  the  temple  to  the 
tabernacle  and  u.  the  synagogue?  Ine  belief  of 
many  biblical  >.(hi)lars  is  that  in  the  Old  Tes- 
tament references  written  before  586  B.  c.  we  have  a 
simple  "tent  of  meeting"  as  the  dwellmg-placc  cf  the 
ark,  v.hich  was  looked  upon  a^  thr  dwelling-place 


P^PP 


88 


Christianity  and  Its  Bible 


of  Jehovah.  In  those  written  alter  that  date  we  have 
thh  tent  ideaHzed  according  to  the  pattern  of  the 
templt  of  Solomon.  While  the  synagogue  would 
have  some  resemblance  to  the  temple  (the  place  of 
the  Scripture  answering  to  the  Most  Holy  Place,  and 
the  different  places  for  men,  women,  and  strangers 
answering  to  the  different  courts  of  the  temple  area), 
the  buildings  naturally  would  reflect  the  styles  of  *he 
ages  in  which  they  were  built. 

103.  It  was  in  Greece  over  a  century  after  586  b.  c. 
that  art  reached  its  greatest  pre-Christian  excellence. 
It  was  the  age  in  which  tragedy  by  Aeschylus,  Sopho- 
cles, and  Euripides,  and  comedy  by  Aristophanes, 
attained  great  excellence.  It  was  the  age  when 
Athens  was  governed  by  Pericles,  the  brilliant  patron 
of  literature  and  art.  In  that  age  the  Acropolis,  or 
eminence  upon  which  the  city  was  built,  was  crowned 
with  magnificent  buildings.  Among  them  was  the 
marble  temple  c "  Minerva,  c  lied  the  Parthenon.  It 
arose  under  the  superintendency  of  Phidias,  the 
greatest  of  the  Greek  sculptors.  Of  the  siyles  of 
Greek  architecture  the  simplest  was  the  solid  Doric, 
the  column  of  which  had  as  its  capital  a  plain  slab; 
the  most  graceful  was  the  slender  Ionic,  the  column 
of  which  had  two  spirals  in  its  capital;  and  the  most 
ornate  was  the  Corinthian,  with  plantlike  capitals. 
The  greatest  pre-Christian  painter  w-as  Apelles, 
who  lived  in  the  time  of  Alexander  the  Great,  through 
whom  Palestine  passed  under  Greek  control.     It  was 


Kl 


Arls,  Science,  and  Philosophy 


89 


before  the  time  of  ApcUes  and  among  the  Greeks  that 
painting  ceased  to  bo  simply  the  handmaiden  of 
architecture. 

104.  In  the  matter  of  sacred  music  it  is  almost 
impossible  for  the  modern  mind  to  put  itself  back 
into  Bible  times.  The  change  would  be  so  great. 
While  the  three  divisions  of  musical  instruments 
were  then  represented  (the  stringed  by  the  harp  and 
psaltery,  the  wind  by  the  flute,  and  the  instruments 
of  percussion  by  the  tabret  or  hand-drum),  the  in- 
strumental music  itself  was  very  crude.  The  skilful 
combining  of  notes  played  at  the  same  time  to  pro- 
duce harmony,  as  it  is  viewed  today,  was  then  un- 
known. Even  melody,  with  its  pleasing  succession 
of  single  notes,  was  but  little  understood.  Of  all  the 
fine  arts  music  was  the  latest  in  its  development. 
It  did  not  come  of  age  until  modern  times. 


SCIENCE 

105.  The  very  beginning  of  the  Bible— an  account 
of  creation— was  written  after  586  B.C.  Imme- 
diately following  this  account  is  another  account  of 
creation,  probably  coming  from  before  586  b.  c. 
They  meet  in  the  middle  of  Gen.  2:4.  Similarly  the 
flood  has  its  different  accounts.  In  the  accounts  of 
the  creation  and  of  the  flood  we  have  but  two  of  a 
number  of  instances  of  parallel  accounts.  Some  of 
these  differ  from  each  other  so  much  in  matter, 
method,  conception,  language,  etc.,  that  they  must 


l:. 


90 


Christianity  and  Its  Bible 


be  the  work  of  different  authors  and  of  considerably 
different  times.  The  account  of  creation  written 
after  586  B.  c.  differs  very  considerably  from  the  one 
written  before  that  date.  It  differs  still  more,  how- 
ever, from  what  modern  science  has  to  tell  us  of  the 
heavens  and  the  earth.  Its  conceptions  of  these  were 
very  similar  to  those  of  the  Babylonians. 

106.  Geology  had  not  read  on  its  strata-pages 
the  wonderful  story  of  the  long  history  of  the  earth. 
Astronomy  had  not  learned  of  ttie  great  universe  in 
which  the  earth  is  but  a  planet  revolving  around  the 
great  sun  which  is  but  one  of  the  many  stars.  In 
Bible  times  the  earth  was  viewed  as  not  round  but 
flat,  and  as  resting  upon  "the  waters"  of  the  "great 
deep."  Somewheic  beneath  the  surface  of  the  earth 
was  Sheol  (Hades,  Abaddon),  viewed  as  the  place  of 
all  who  died.  Above  the  earth  was  the  "  firmament," 
"called  heaven,"  with  its  sun  and  moon  and  stars. 
Of  these,  though  the  sun  and  moon  were  "two 
great  lights"  as  compared  with  the  stars,  they  were 
small  as  compared  to  the  earth  itself.  Above  the 
firmament  also  were  "  the  waters."  In  the  firmament 
were  the  "  windows  of  heaven."  The  flood  was  due 
to  the  opening  of  these  "windows"  and  to  the  break- 
ing-up  of  the  "fountains  of  the  great  deep." 


PHILOSOPHY 


107.  Science  seeks  to  learn  and  classify  the  facts. 
Philosophy  seeks  to  get  beneath  these  in  order  to  get 


Arts,  Science,  and  Philosophy 


91 


! 


their  meaning.  It  has  been  called  the  "science  of 
principles."  It  aims  to  get,  beneath  the  islands  of 
fact,  the  underlying,  unifying  meaning  of  them  all. 

Philosophy  aims  to  co-ordinate  the  interpreted  resuUs  of 
all  science  in  a  form  suited  to  satisfy  the  demands  of  the  intel- 
lect for  a  reasonable  account  of  the  universe.  Theology  aims 
at  a  synthesis  of  the  same  elements  which  shall  meet  the  needs 
of  man  as  a  moral  and  religious  being  endowed  with  feeling 
and  will. 

When  man's  inquiring  into  natur'  was  not  oimply 
for  the  gratification  of  his  immediate  wants,  but 
rather  for  the  satisfying  of  a  more  intellectual  demand 
for  the  reason  of  things,  philosophy  was  born.  Her 
chief  abode  was  among  the  Greeks.  The  history  of 
Greek  philosophy  may  be  conveniently  divided  into 
three  periods.  The  middle  one  would  be  the  cen- 
tury of  the  great  three— Socrates,  Plato,  and  Aris- 
totle who  died  in  322  B.  c.  Of  these  Plato  was  the 
pupil  of  Socrates  and  the  teacher  of  Aristode. 

108.  The  first  of  these  periods  sought  an  abiding 
principle  for  the  explanation  of  the  changing  forms 
of  nature.  The  first  efforts  were  unscientific,  judged 
by  the  science  of  today.  Thales  who  lived  at  the 
time  of  the  destruction  of  Jerusalem  in  586  b.  c, 
and  with  whom  Greek  philosophy  may  be  said  to 
have  begun,  held  that  "from  water  everything  arises, 
into  water  everything  returns."  Decades  later 
Pythagoras  claimed  that  nu-iber  was  the  essence  of 
all  things.    He  is  said  to  have  been  the  first  who 


m^ir 


.  ■'■y^  «i 


I 


92 


Chrislianily  and  lis  Bible 


"wise" 


the  title  "philosopher," 


took  for  the  term 

or  "lover  of  wisdom." 

109.  Socrates,  the  first  of  the  great  three  of  our 
second  period,  is  called  the  first  moral  philosopher 
because  of  his  endeavor  to  get  careful  definitions  for 
the  different  moral  terms.  An  interesting  compari- 
son might  be  made  between  the  different  representa- 
tions of  him  made  by  Plato  and  Xenophon,  and  the 
different  representations  of  Jesus  given  in  the  four 
gospels.  Platonism  was  influenced  by  the  teachings 
of  Socrates  and  by  elements  from  earlier  philosophy, 
including  that  of  Pythagoras.  Prominent  in  it  is 
Plato's  view  of  "ideas."  This,  in  brief,  was  that  all 
objects  come  from,  and  are  more  or  less  imperfect 
copies  of,  "ideas"  which  are  the  immaterial  patterns 
for  the  classes  to  which  the  objects  belong.  For 
instance,  actual  men  differ  only  as  imperfect  copies  of 
the  ideal  man  from  whom  they  came.  It  was  this 
teaching  that  prepared  the  way  for  the  logos  doc- 
trine of  Philo,  the  eminent  Alexandrian  contemporary 
of  Jesus.  This  doctrine  was  that  the  logos — i.  e., 
the  ideal  world  in  the  mind  of  God— originated  the 
actual  world.  Plato  himself  occasionally  used  the 
word  "logos"  as  "descriptive  of  the  divine  force 
from  which  the  world  has  arisen." 

no.  Though  influenced  by  Platonism,  Aristote- 
lianism  differed  from  it  considerably.  The  influence 
of  both  on  later  thought  has  been  great.  Coleridge 
wrote:    "Evcrv  man  is  born  an  Aristotelian  or  a 


,4^5,  Science,  and  Philosophy 


93 


Platonist."     They   differ    in    their   methods.    The 
Aristotelian  method  is  inductive  (a  posteriori),  be- 
cause it  infers  general  conclusions  from  a  considera- 
tion of  particular  cases.    The  Platonic  is  deductive 
(a  priori),  because  it  applies  a  general  principle  to 
the  particular  case.    Thv  y  differ  also  in  their  theory 
of   knowledge— i.  e.,    in    their   epistemology.    The 
Aristotelians  are  expcrientialists  (empiricists,  asso- 
ciationists,  sensationists,  etc.),  because  they  hold  that 
all  knowledge  is  based  on,  and  must  be  tested  by, 
the  senses  and  exp  ncnces.     The  Platonists,  on  the 
other  hand,  are  intuitionalists,  because  they  hold  that 
man  has  immediate  knowledge  of  (i.  e.,  he  intuits) 
necessary  truths.     The  Aristotelians  are  realists,  as 
distinguished  from  idealists,  because  they  hold  that 
they  can  actually  perceive,  and  surely  know,  not 
merely  ideas,  but  what  seem  to  be,  and  are,  external 
objects.     However  idealists  may  differ  among  them- 
selves as  subjective,  objective,  absolute,  etc.,  idealism 
in  its  different  forms  is  to  be  traced  back  to  Plato's 
view  of  "ideas." 

III.  The  third  period  of  Greek  philosopliy  began 
early  in  the  period  of  Greek  rule  in  Palestine.  It  was 
through  Stoicism  rather  than  through  the  opposite 
school  of  Epicureanism  that  the  logos  idea  is  to  be 
traced.  Epicureanism,  founded  by  Epicurus,  be- 
lieved in  seeking  individual  happiness  from  the 
objective  world.  Stoicism,  founded  by  Zeno  and 
rmresrnted  in  Christian  times  by  Seneca,  Epictetus, 


nil 


:^i^ilk' 


94 


Christinnilv  and  Its  Bible 


and  Marcus  Aurclius,  "seekers  aftci  God,"  believed 
that  the  essence  of  things  is  the  one  universal  logos, 
or  reason,  in  harmony  v/ilh  which  man  should  seek 
to  live.  That  there  is  a  connection  between  the 
Logos,  or  Word,  of  John  i :  i  and  tl  logos  of  Greek 
philosophy  there  can  be  no  (lucstion.  The  question 
is  concerning  the  nature  and  extent  of  the  connection 
between  the  Word  c*"  John  i:i  and  the  Platonic 
phraseology  and  thought  that  so  influenced  the 
Stoics  and  Philo. 

112.  Another  term  of  Greek  philosophy,  to  be 
taken  into  account  in  the  study  of  the  New  Testa- 
ment and  later  doctrines,  is  the  term  "plcroma" 
(" fulness;"  Col.  i :  19,  etc.).    The  philosophy  found 
in  the  Wisdom  literature  of  the  Old  Testament,  if  it 
may  be  called  philosophy,  is  practical  rather  than 
speculative.     An  interesting  question  is  concerning 
the  relation  between  this  and  the  later  Greek  philoso- 
phy.    What,  for  instance,  is  to  be  said  concerning 
the  relation  between  the  skepticism  of  Ecclesiastes 
a-  "  the  skepticism  of  the  Greek  philosophers  ?    The 
development  of  its  skepticism  was  one  of  the  ways 
Greek  philosophy  prepared  for  the  coming  of  Jesus. 
By  its  intellectual  processes  it  undermined  the  religion 
of  heathendom  and  prepared  forms  of  thought  for 
Christian  thinkers.     While  one  of  its  main  roads  led 
to  a  skepticism  concerning  the  certainty  of  knowledge, 
another  (Epicureanism)  led  to  a  moral  decay,  and 
its  best  (Stoicismj  led  to  but  an  insufficient  salvalion. 


Arts,  Science,  and  Philosophy 


95 


Thus,  both  negatively  and  positively,  it  made  ready 
for  Him  who  came  in  "the  fulness  of  the  time." 

113.  In  its  contact  with  the  speculative  and  skep- 
tical  philosophy  of  the  Greeks  Christianity  could 
pray:  "This  is  life  eternal  that  they  should  know 
Thee,  the  only  true  God,  and  him  who  Thou  didst 
send,  even  Jesus  Christ."     With  it  the  great  dual- 
ism of  experience  was  not,  as  with  the  Greeks,  be- 
tween changing   forms  and   abiding    matter,    and 
between  reason  and  the  senses.     With  it  the  funda- 
mental dualism  was  that  between  the  will  of  God 
and  the  will  of  man.     It  taught,  as  the  principle 
underlying  all  other  principles,  the  willing  oneness 
of  God  and  man.     It  taught,  as  the  solution  of  the 
problem  of  experience,  the  reconciliation  between 
God  and  man— that  God  was  in  Christ  reconciling 
the  world  unto  himself.     Philosophy  as  a  school- 
master helped  to  prepare  the  Greek  world  for  this 
lesson. 


I-  ? ;! 


CHAPTER  VIII 

DEVELOPMENT  OF  BELIEF  IN  BIBLE  TIMES 

MONOTHEISM  AND  INDIVIDUALISM 

114.  Against  the  background  of  the  history,  and 
with  a  chronological  use  of  the  literature,  we  are 
better  able  to  appreciate  the  fact  of  the  development 
of  belief  in  Bible  times.  We  will  notice  first  the 
growth  of  monotheism  and  individualism,  then  of 
views  concerning  the  hereafter,  then  (as  a  continuation 
of  this)  of  beliefs  concerning  the  kingdom  of  God  and 
its  doctrine  of  the  millennium,  and  finally  of  the 
belief  in  Satan  and  his  hosts.  First,  then,  concern- 
ing growth  in  conceptions  of  Deity  and  the  place 
of  man.  While  the  Greek  preparation  for  Chris- 
tianity was  largely  philosophical,  the  Jewish  prepara- 
tion was  largely  theological.  There  were  many 
lessons  to  be  learned  concerning  the  nature  of  Deity 
and  the  consequent  relationship  with  man.  It  took 
centuries  of  schooling.  The  beginning  of  each  of 
the  lessons,  and  the  extent  to  which  at  any  particu- 
lar time  it  had  been  learned,  may  not  be  definitely 
determined.  It  is  evident,  however,  that  there  was 
a  great  development  in  belief.  It  is  hard,  for  in- 
stance, for  our  modern  minds  of  the  West  to  under- 
stand that  the  earlier  Old  Testament  religion,  in 
common  with  other  religions,  had  as  its  unit  before 

96 


Development  oj  Beliej  in  Bible  Times 


97 


God,  not  the  individual  soul,  but  rather  the  com- 
munity or  the  people  as  a  whole.  God  was  primar- 
ily God  of  the  nation,  and  only  secondarily,  of  the 
individual  as  part  of  the  nation.  As  Chemosh  was 
the  god  of  Ivloab,  so  Jehovah  was  God  of  but  the 
Hebrew  people  and  its  land. 

115.  This   is   what    is    called    monolatry.     Like 
ix)lytheism,  it  believes  in  more  than  one  God,  but, 
like  monotheism,  which  believes  in  only  one  God,  it 
worships  only  one.     Monotheism  in  theology  sug- 
gests monism  in  philosophy.    Monism  would  explain 
all  phenomena  by  one  ultimate  substance  or  prin- 
ciple of  being.     This  differs  in  different  monistic 
systems.     One  of  these,  pantheism,  says  all  is  God. 
When  and  how  did  the  Hebrew  worship  become 
monolatry,  and  when  and  how  did  it  change  from 
monolatry  to  monotheism  ?    The  changed  social  and 
economic  conditions  resulting  from  the  settlement 
in  Canaan,  the  centralization  of  national  govcnr- 
ment  in  the  rise  of  the  monarchy,  ano.  the  effects  of 
the  captivity  were  among  the  influences  at  work. 
The  captivity  was  a  time  of  testing  the  strength  of 
their  attachment  to  the  worship  of  Jehovah.     Those 
who  stood  the  test  were  helped  to  a  higher  view  of 
their  God.     For  such,   instead  of  leading  to    the 
worship  01  the  gods  of  the  conquerors  of  Palestine, 
the  captivity  helped  to  the  belief  that  he  was  the 
one  God  of  the  whole  world,  including  Babylonia 
itself;  and  to  the  belief  that  the  exile  was  a  discipline 


. 


98 


Christianity  and  Its  Bible 


through  which  this  one  God  was  causing  the  Jew 
to  pass. 

ii6.  The  captivity  affected  them  in  two  ways. 
It  helped  to  give  them  a  telescope  and  a  microscope 
through  which  they  learned,  not  only  that  Jehovah's 
rule  was  more  extensive,  but  also  that  his  interest 
was  more  intensive  than  they  had  thoui;ht.  Though 
the  increase  of  his  greatness  would  tend  to  increase 
his  transcendence,  yet  the  breaking- up  of  the  national 
unit  increasrd  the  comparative  importance  of  the 
individual  unit  before  him.  This  growth  of  indi- 
vidualism is  one  of  the  most  interesting  studies  in 
the  Old  Testament.  That  the  'solidarity  of  the 
family,  clan,  etc.,  overshadowed  the  worth  of  indi- 
viduality is  seen  especially  in  the  early  literature.  It 
is  shown  in  such  instances  as  the  destruction  of  the 
families  of  the  guilty  individuals  (Num.,  chap.  i6; 
Josh.,  chap.  7;  II  Sam.,  chap.  21;  etc.).  Back  of 
Ex.  20:5  is  the  thought  of  solidarity  rather  than  of 
heredity.  The  change  from  nomadic  to  agricul- 
tural, commercial,  and  town  life  helped  to  increase 
the  comparative  worth  of  individualism  which  had 
attained  to  clear,  definite  expression  in  the  time  of 
the  exile. 

THE  HEREAFTER 

117.  This  great  event,  in  helping  to  increase  the 
domain  of  Jehovah  and  his  interest  in  individuals, 
helped  to  a  different  v  i.;w  of  the  hereafter.  It  helped 
to  the  beh'ef  that  his  presence  and  power  were  in 


Development  oj  Beliej  in  bible  Times  99 


Sheol    itself,    where    the   departed,    as  individuals, 
might  hear  his  resurrecting  voice.     While  like  the 
Babylonian  Aralu  and  the  (ir.ek  Hades  in  being  an 
underworld,  unlike  Aralu  and  Hades,  Sheol  had  no 
king  nor  queen,  no  God  nor  devil ,  of  its  own.     There 
was  no  communion  between  its  s)iades  and  Jehovah. 
The  popular,  indetinite,  unphilosophical  conception 
wa^  that  Sheol  was  deprived  of  all  that  made  the 
earthly  life  desirable.     The  ex-eptional  incident  of 
Samuel    has    an    interesting    parallel,    among    the 
Greeks,  in  Teire^ias.     Of  this'  blind  soothsayer  we 
read  in  the  tenth  book  of  the  Odyssey:    "To  him 
Persephone  hath  given  judgment,  even  in  death,  that 
he  alone  should  have  understanding;   but  the  other 
souls  sweep  shadow-like  around."     Yet  thii  same 
poet  makes  his  hero  excla  im,  as  recorded  in  the  next 
book:   "Muc'  ni 'her  would  I  work,  as  a  servant,  on 
a  poor  man's  field,  in  the  land  of  the  living,  than  rule 
over  all  the  hosts  of  the  departed  dead."     Even  the 
most  ambitious  Hebrew  could  say:    "Though  to 
reign  is  worth  ambition,  I  would  rather  serve  on 
earth  than  reign  in  Sheol;  for  it  is  the  land  of  silence 
and  darkness  and  dust." 

118.  How  strange  the  pathetic  acquiescence  of 
even  the  godly  in  the  common  fate  of  Sheol !  The 
few  and  uncertain  searchlight  flashes  of  the  poets 
only  impress  us  the  more  with  the  dark  prospect  of 
so  many  and  -n  so  many  generations.  As  indicated 
by  the  changed  prepositions  in  the  Revised  Version  of 


II 


lOO 


Christumity  and  Its  Bible 


the  last  two  verses  of  the  sixteenth  psalm,  and  as 
suggested  by  the  parallelism  of  Hebrew  poetry  in  the 
last  verse  of  the  twenty  third  psalm,  these  two 
psalms  by  no  means  teach  the  j^really  developed 
belief  in  the  hereafter  that  they  often  have  been  used 
to  illustrate.  More  important  references  are  to  be 
found  in  the  seventeenth,  forty-ninth,  and  seventy- 
third  psilms,  and  in  the  fourteenth  and  nineteenth 
chapters  of  Job.  It  is  significant  that,  while  it  is  not 
safe  to  be  positive  about  the  appro.ximate  dates  of 
the  poetic  passages  in  which  the  personal  hints  and 
hopes  are  found,  yet  the  indications  are  that,  for  the 
most  part,  they  reflect  the  lessons  learned  after 
586  B.  c.  What  is  true  of  the  jwetic  suggestions  is 
also  true  of  the  very  few,  but  more  positive,  utter- 
ances of  the  prophets  concerning  the  resurrection 
of  the  individual.  It  was  not  until  the  discipline, 
following  the  destruction  of  Jerusalem,  developed 
the  individualism  of  the  earlier  poetry  and  prophecy, 
that  there  were  any  sure  expressions  concerning 
resurrection  of  the  individual. 

119.  The  reference  to  resurrection  in  Hos.  6:2; 
13: 14,  and  E/.ek.,  chap.  37,  are  nai;  >nal  and  figura- 
tive— in  the  tirst  to  a  national  recovery,  in  the  other 
to  a  national  restoration  to  Palestine.  In  a  late, 
somewhat  apocalyptic,  booklet  (chaps.  24-27), 
found  embedded  in  the  first  part  of  Isaiah,  we  find 
a  prayer  to  Jehovah  to  the  effect:  "Thou  hast 
increased  the  nation,  O  Jehovah,  but  how  about  the 


I 


Drehprnent  oj  Ikliej  in  Bible  Times  loi 


individuals  who  hiivc  died?"  The-  answer  comes: 
"Thy  dead  shall  live;  my  dead  bodies  hhall  arise. 
Awake  and  sin^',  ye  that  dwell  in  ihe  dust;  for  thy 
dew  is  as  the  dew  of  herbs,  and  the  earth  shall  east 
forth  the  dead  "  (Isa.  ->6: 19).  In  another  late  book, 
also  ajjocalyptic,  we  hear  the  fullest  0\d  Testament 
notes  on  the  resurrection  of  the  individual:  "And 
many  of  them  that  sleep  in  the  dust  of  the  earth  shall 
awake,  some  to  everlastin«5  life  and  some  to  shame 
and  everlasting  contempt"  (Dan.  12:2).  Besides 
the  suggestive  ixietic  additions  which  may  be  likened 
to  enriching  grace  notes,  we  have  thus  only  a  few, 
clear,  ringing  notes  in  the  Old  Testament  prelude  to 
the  New  Testament  song. 

120.  In  the  non-biblical  literature  of  Judaism  in 
Bible  times  the  representations  of  the  "last  things" 
are  oft-'n  sneculative,  uncertain,  and  inconsistent. 
Shtol  (or  Hades,  as  it  was  call-d  in  the  parts  of  this 
extra-canonical  literature  that  were  written  in 
Greek)  was  sometimes  simply  the  place  of  shades, 
sometimes  the  place  of  punishment;  sometimes  it 
was  undivided,  bometimes  it  was  divided  into  diFerent 
compartments  for  the  evil  and  the  good;  sometimes 
it  was  the  final  state,  sometimes  the  intermediate 
state.  Sometimes  the  resurrection  was  only  of  the 
righteous,  sometimes  of  the  wicked  as  well;  some- 
times of  all  Israel;  sometimes  of  all  men. 

121.  This  variety  of  beliefs,  suggestive  of  different 
lines  a!on"  which  the  Old  Testament  views  might  be 


If. 


I02 


Christianity  and  Its  Bible 


carried,  should  be  borne  in  mind  by  those  who  would 
understand  the  New  Testament  representations  of 
the  teaching  of  Jesus  concerning  the  hereafter.  A 
study  of  these  shows  that  they  are  expressed  in  the 
figurative  language  of  fire,  etc.  We  of  the  West  do 
well  to  remember  the  suggestive  words  given  to  us 
by  Mozoomdar,  a  seer  from  the  East,  when  he  said: 
"Jesus  was  an  oriental;  and  we  orientals  understand 
him.  He  spoke  in  figures.  We  understand  him. 
He  was  a  mystic.  You  take  him  literally;  you 
make  an  Englishman  of  him."  While  the  rejjorted 
words  of  Jesus  are  not  to  be  taken  too  literally,  they 
are  nevertheless  free  from  the  sensuous  details  and 
extravagant  speculations  of  the  non-biblical  writings 
of  the  scribes.  Of  all  his  teaching,  however,  that 
concerning  the  hereafter  is  most  akin  to  that  of 
these  important  writings.  This  is  especially  true 
of  its  phraseology  and  its  form.  What  in  the  Old 
Testament  was  simply  a  germ  seems  to  be  developed 
by  him  in  the  highest  way  suggested  by  these  writings. 
Much  that  was  materialistic  was  spirituali/.ed,  and 
much  was  omitted  that  was  gross. 


KINGDOM  OF  GOD  AND  MILLENNIUM 

122.  As  the  doctrine  of  the  kingdom  of  God  has 
an  important  bearing  upon  much-discussed  views 
of  the  hereafter,  let  us  notice  briefly  its  development. 
As  we  have  seen,  in  the  thought  of  the  early  times 
Jehovah's  interest  was  identified  with  that  of  the 


Development  oj  Belief  in  Jible  Times  103 


people  and  land  from  which  he  received  his  worship. 
In  this  we  have  a  j^ood  clue  to  an  understanding  nf 
the  origin,  and  so  of  the  significance,  of  the  .  .  <r 
doctrine  of  election.     If  his  people  was  depcr  iivi 
upon  him,  he  was  not  independent  of  it.     But   r/ n 
"may  come  and  men  may  go,"  and  yet  the  nation 
may   "go  on   forever."     Jehovah's   great   concern, 
according  to  their  thought,  was  for  the  continjance 
of  his  people,  as  a  people,  rather  than  of  its  indi- 
viduals.    This  it  is  that  explains  the  fact  that  in  the 
Old  Testament  the  emphasis  is  not  laid  upon  the 
future  of  the  individual— i.  e.,  the  question  of  immor- 
tality— but  rather  upon  the  continuance  and  per- 
fection of  the  nation— i.  e.,  upon  the  question  of  the 
kingdom  of  God  upon  the  earth.     Though  this  was 
primarily  for  the  nation  as  a  nation,  it  is  noticeable 
that  during  and  after  the  exile  other  nations,  and 
individuals  too,  had  an  increasing  share  in  the  con- 
demnation and  rewards  of  the  "great  and  terrible 
day'"  that  was  to  come.     In  the  varying  uncanonical 
representations  the  kingdom  was  mainly  material- 
istic; and  it  was  to  have  a  sudden  advent.     In  the 
gospels  Jesus  is  represented  as  teaching  a  present, 
spiritual  kingdom;    and  though  its  consummation 
was  to  be  sudden,  it  was  among  the  things  that  grow. 
It  is  to  be  noticed  in  passing  that,  while  in  the  first 
three  gospels  the  kingdom  holds  a  central  place  in 
Christ's  teaching,  in  the  Fourth  Gospel  it  is  mentioned 
in  only  a  few  verse"- 


104 


Christianity  and  Its  Bible 


123.  A  recognition  of  the  development  of  the  idea 
of  the  kingdom  of  God  is  important  for  a  true  con- 
sideration of  the  doctrine  of  the  millennium,  and  for 
the  prevention  of  unwarranted  discussions  concern- 
ing it.  This,  as  the  word  itself  suggests,  is  a  period 
of  one  thousand  years;  or,  if  the  word  be  taken 
symbolically,  it  is  a  long,  but  limited,  period.  Dur- 
ing it  Christ  is  to  be  triumphant  in  the  earth.  At  the 
beginning  or  end  of  this  period  there  is  to  be  the 
second  coming  of  Christ.  Premillennialists,  as  the 
word  suggests,  believe  this  coming  will  be  before  the 
millennium.  Postmillennialists  believe  it  will  be 
after  the  millennium.  What  place  has  this  doctrine 
in  the  Scripture  ?  Thouffh,  as  we  have  seen,  there 
is  in  the  Old  Testament  a  doctrine  of  the  kingdom, 
there  is  no  millennium.  It  is  the  same  in  the  gospels. 
Its  chief  support  lies  in  Rev.  20:46.  The  contexts 
of  other  passages  cited  in  its  support  show  no  mil- 
lennium; and  probably  they  would  never  have  been 
cited  in  that  connection  if  it  had  not  been  for  the 
one  in  Revelation. 

124.  How  shall  we  interpret  this  passage?  We 
have  seen  that  Revelation  differs  from  nearly  all  the 
rest  of  the  New  Testament  literature.  It  resembles 
the  apocalyptic  literature  of  the  uncanonical  writings, 
the  object  of  which  was  to  give  glowing  inspiration 
for  a  troubled  present.  This  literature,  in  portraying 
the  future,  describes  the  present  in  language  which, 
if  taken  literally,  is  simply  r^onstrous.     We  naturally 


Development  oj  Beliej  in  Bible  Tim  105 


infer  that  Revelation,  in  speaking  of  the  bottomless 
pit,  the  lake  of  fir-,  etc.,  uses  language  in  a  large 
symbolical  way.  If  this  passage  in  the  twcntic'- 
chapter  be  taken  altogether  literally,  it  would  indeed 
be  like  "  islanding  in  cloudland."  Yet,  rightly  inter- 
preted, with  all  due  allowance  for  its  figurati>c  lan- 
guage, there  is  back  of  it  a  millennial  belief.  This 
passage  is,  however,  the  sole  exception  in  the  whole 
New  Testament. 

125.  With  this  exception,   whatever  else  it  may 
or  may  not  be,  the  millennium  is  not  biblical.     Its 
power  in  the  early  church  was  due  to  the  influence 
upon  the  Jewish  Christians  of  their  much-prized 
non-biblical  writings.     Historically  considered,  the 
doctrine  of  the  millennium  (with  its  thought  of  the 
second  coming  of  Christ)  is  but  the  cocoon  of  the  old 
Jewish  temporal  kingdom  (with  its  thought  of  the 
coming  Messiah)  still  clinging  to  the  spiritual  king- 
dom of  Christ.     A  most  interesting  study,  indeed,  is 
that  of  the  relation  between  the  doctrine  of  the  second 
coming  of  Christ  and  the  expectations  disappointed 
by  his  first.     In  view  of  the  little  support  that  there 
is  for  many  of  the  beliefs  concerning  the  hereafter, 
the  dogmatic  utterances  (especially  by  the  untrained) 
concerning  future  probation,  intermediate  state  (with 
its  doctrine  of  purgatory),  the  millennium,  and  such 
questions,   forcibly   recall   the   words  of  a  devout 
scholar.     As  professor  of  theology  he  wrote  concern- 
ing his  teaching  in  eschatology  (last  things):    "In 


io6 


Christianilv  aud  Its  Bible 


this  entire  subject  special  care  will  be  taken  to  be 
faithful  to  our  human  ignorance." 

SATAN 

126.  It  is  this  special  care  that,  in  view  of  the 
modern  teachino;s  of  science  and  philosophy,  has, 
among  students,  so  noticeably  lessened  dogmatic 
utterances  concerning  the  belief  in  Satan.  A  recent 
great  work  in  systematic  theology  omits  all  reference 
to  such  a  being.  In  the  Scripture,  how.  vcr,  the 
word  "Satan,"  which  means  "adversary,"  is  found 
about  fifty  times;  the  word  "devil,"  which  means 
"slanderer,"  over  thirty  times;  and  the  words  for 
demon  (in  the  Authorized  Version  wrongly  rendered 
"devil'  ),  over  seventy  times.  Of  these  over  one 
hundred  and  fifty  references,  only  about  thirty  are 
found  in  the  Old  Testament.  Remembering  that 
the  Old  Testament  is  three  and  a  half  times  larger 
than  the  New  Testament,  this  means  that  these 
words  are  found,  say,  twT'nty  times  more  frequently 
in  the  New  Testament  than  in  the  Old  Testament, 
where  they  are  found,  mainly  if  not  altogether,  in  the 
writings  after  586  b.  c. 

127.  It  seems  that  it  was  not  until  after  that  date 
that  the  serpent  of  the  Garden  of  Eden  was  identified 
with  Satan.  After  their  Babylonian  captors  were 
conquered  by  the  Persians,  the  Jews  doubtless  were 
in  touch  with  Persian  beliefs.  According  to  these, 
Ormnzd.  as  god  of  goodness  and  lirrht.  was  onnosed 


Development  oj  Belie}  in  Bible  Times         107 

bv  Ahriman,  the  evil  spirit  of  darkness.     Beneath 
these  were  different  orders  of  good  and  evil  spirits. 
How  much  the  "germ  which  lay  hidden  in  Judaism 
was  fertilized  by  contact  with  the  Persian  religion" 
is  a  question.     In  II  Samuel  24:1,  written  before  the 
exile,  we  read  that  ''Jehovah  moved  David  against 
Israel."     In  I  Chron.  21:1,  written  after  the  contact 
with  the  Persian  religion,  the  Chronicler  reproduces 
the  earlier  passages  thus:   ''Satan  stood  up  against 
Israel  and  moved  David  to  number  Israel."     Though 
before  the  exile  there  was  a  belief  in  evil  spirits,  they 
nevertheless  were  agents  of  God.     Even  as  late  as 
the  exile  itself  Jehovah  is  represented  as  saying:  "I 
create  evil."     In  writings  as  late  as  Zechariah,  in 
the  third  chapter  of  which  Satan  appears  in  the  r6le 
of  an  accuser,  and  the  first  part  of  Job,  where  he 
appears  as  a  tempter,  he,  in  both  cases,  is  still  an 
official  of  God.     By  New  Testament  times,  however, 
he  had  become  God's  powerful  enemy. 

128.  In  the  New  Testament  itself  we  see  the  belief 
that,  as  God  had  his  Christ  and  his  order  of  angels, 
so  Satan  had  his  Antichrist  and  his  order  of  demons. 
To  the  agencv  of  these  demons  physical  and  mental 
evils,  such  as  epilepsy  and  insanity,  were  supposed  to 
be  due.  While  in  the  Fourth  Gospel  such  references 
are  noticcablv  few,  in  the  first  three  gospels  the  fre- 
quent references  to  the  diseased  as  those  who  were 
possessed  with  demons  clearly  reflect  the  belief  of 
the  times.     The  belief  was  held  among  other  peoples 


loS 


Christianity  and  Its  Bible 


as  well  as  among  the  Jews.  As  far  as  the  Jews  were 
concerned,  it  is  noteworthy  that  it  is  written  in  Acts 
23:8;  that  the  Sadducees  "say  that  there  is  no  resur- 
rection, neither  angel  nor  spirit,  but  the  Pharisees," 
who  more  than  the  Sadducees  were  represented  by 
the  later  non-biblical  writings,  "confess  both." 
Throughout  the  Xew  Testament  there  is  manifest 
a  strong  belief  in  Satan  and  his  hosts.  As  sug- 
gested already,  and  as  will  be  seen  more  clearly  in 
Parts  III  and  IV,  change  of  \iew  does  not  neces- 
sarily mean  improvement  of  view.  All  four  sections 
of  this  chapter  ha'.-e  shown  changes  in  beliefs.  The 
result  of  these  changes  differ  very  much  in  worth. 
For  instance  (and  this  is  preparatory  to  Part  IV), 
modern  scholarship  is  favorably  disposed  to  the 
changed  views  of  Dcit}  and  of  the  relation  between 
Deity  and  man,  rather  than  to  the  later  belief  in 
Satan  and  his  hosts.  The  next  chapter,  after  con- 
sidering the  development  of  the  messianic  idea,  will 
give  in  a  word  the  attitude  of  modern  scholarship  to 
the  question  of  the  relation  between  Jesus  and  the 
Old  Testament  hopes. 


-f 


mmM^-m 


CHAPTER  IX 

JESUS  AS  THK  CHRIST 

MESSIANIC  HOPES 

129.  We  should  not  forget  that  a  main  part  of  the 
road  over  which  Christianity  through  Judaism  came 
to  its  own  was  built  by  the  Jewish  hope  of  a  coming 
Messiah.     Remembering    that    the    Hebrew    word 
"Messiah,"  which  means  "anointed,"  corresponds 
to  the  Greek  word  "Christ,"  let  us  ask  about  the 
relation  between  the  Jewish  Christ  and  Jesus  Christ. 
Who  was  the  Jewish  Christ— what  was  the  Jewish 
conception  of  the  nature  and  work  of  the  expected 
Messiah?    In  the  New  Testament  we  find  many 
references  to  this  Jewish  expectation.     Indications 
of  its  development  are  seen  in  the  Old  Testament, 
and  to  a  great  extent  in  the  non-biblical  literature  of 
the  Jews.    The  process  of  the  development,  how- 
ever, cannot  be  determined  with  desirable  definite- 
ness.     We  are  uncertain  concerning  the  dates  of  the 
different  messianic  passages  and  the  significance  of 
their  very  different,  if  not  conflicting,  representations 
of  the  messianic  idea.    Before  they  had  any  definite 
thought  of  a  coming  person,  the  messianic  idea  may 
be  found  in  the  early  history  as  one  of  the  seeds  of 
hope  that  "springs  eternal  in  the  human  breast." 
This  hope  was  germinated  and  developed  in  the  soil 

log 


no 


Christianity  and  lis  Bible 


of  expcriencr  and  in  the  varylnix  light  of  changing 
conception^  of  God.  It  was  not  until  somewhat 
late  in  this  process  that  the  terms  "Anointed" 
("Messiah"),  "Son  of  David,"  "^,on  of  man,"  and 
"Son  of  God"  were  used  as  distinctive  titles  of  the 
expected  Messiah. 

130.  When  the  prosjjerity  under  King  David,  fol- 
lowed by  a  decline  in  the  national  fortunes,  led  to  an 
idealization  of  his  reign,  the  varying  national  hope 
looked  for  a  Davidic  king  or  kings  who  would  repre- 
sent Jehovah  and  reign  for  him  as  his  anointed  in  a. 
material  kingdom  of  God.     The  still  later  experi- 
ences of  the  nation,  especially  that  of  the  captivity, 
modified  the  conception  of  the  coming  kingdom  by 
giving  more  room  in  it  for  other  nations  and  for 
individuals  as   individuals.     The   greatest   change, 
however,   was   through   the   prophets'    increasingly 
moral  conception  of  God.     Through  these  higher 
conceptions  of  God  the  blessings  of  the  coming  king- 
dom were  looked  upon  as  more  spiritual;   and  the 
conditions  of  obtaining  them  became,  not  simply 
rites  and  sacrifices,  but  repentance  and  righteousness. 
Thus  it  was  that  Jesus  and  his  forerunner  were  able 
to  preach  so  impressively  "Repent  ye"  and  "Bring 
forth  fruit  meet  for  repentance,"  "for  the  kingdom 
of  heaven  is  at  hand." 

131.  For  the  majority  (including  the  disciples) 
me  predominating  conception  was  that  a  son  (i.  e., 
a     descendant)     of     David    would    rpicrr>    o'-'cr    a 


Jesus  as  the  Christ 


III 


political  kingdc  n.  Next  in  importance  to  this 
seems  to  have  been  the  moral  conception  of  the 
prophets.  What  indications  are  there  in  the  Old 
Testament,  in  the  uncanonical  literature  of  the  Jews, 
or  in  the  New  Testament,  to  show  that  the  Jews 
entertained  the  thought  that  their  salvation  wouid  be 
through  'he  suffering  of  the  Messiah?  Though, 
in  its  development,  the  messianic  idea  ramified  in 
many  and  very  different  directions,  we  do  not  find 
the  idea  of  salvation  through  suffering  as  one  of  its 
main  branches  when  Jesus  came.  Whatever  our 
view  of  the  fifty-third  chapter  of  Isaiah  (whether  we 
look  upon  its  suffering  servant  as  collective  or  indi- 
vidual, as  ideal  or  real),  when  Jesus  came  it  was  not 
popularly  understood  as  referring  to  the  one  who 
was  to  come  as  the  Messiah.  According  to  the 
representations  of  subsequent  uncanonical  literature, 
this  coming  king  could  have  prophetic  characteristics, 
and  could  even  be  mortal ;  but  the  salvation  of  others 
through  his  own  suffering  and  death  was  no  bought 
to  be  for  him. 

132.  Such  a  thought  would  have  been,  then,  as 
later,  "to  the  Jews  a  stumbling-block  and  to  the 
Greeks  foolishness."  On  part  of  an  old  wall,  dis- 
covered in  1858,  is  a  picture  by  means  of  which,  it 
is  supposed,  some  Christian,  of  maybe  the  third 
century,  was  mocked.  It  is  supposed  to  be  the  work 
of  one  of  his  companions.  Underneath  a  rude 
drawing  of  one  in  the  attitude  of  devotion  before  a 


112 


Christianity  and  Its  Bible 


crucified  man  with  a  beast's  head,  is  scrawled  in 
Greek:  "Alexamenos  worshi{)s  God"— "to  the 
Greeks  foolishness."  In  one  of  Dora's  largest 
paintings  Jesus,  with  the  disciples  near  him  and  the 
accompanying  multitudes  shouting  hosannas  to  the 
son  of  David,  is  making  his  triumphant  entry  into 
Jerusalem.  In  another  (Dore's  masterpiece)  Jesus 
is  represented  as  a  condemned  criminal.  In  leaving 
the  Practorium  for  his  ignominious  exit  from  Jerusa- 
lem, he  is  forsaken  even  by  his  disciples.  To  them, 
then,  as  then  and  later  to  their  countrymen,  the 
thought  of  a  crucified  Messiah  was  "a  stumbling- 
block." 

133.  As  related  to  the  variously  cc  ived  Jewish 
Christ,  who  was  Jesus  Christ?  Though  there  is 
uncertainty  about  the  process,  there  is  no  question 
about  the  fact,  that  Christianity,  in  its  beginnings, 
did  adopt  and  adapt  the  messianic  hopes  that  were 
current  among  the  Jews  when  Jesus  came.  In  fact, 
the  early  Christians  made  these  fundamental  in  their 
ministry  to  the  Jews,  as  later,  in  their  ministry  to  the 
gentiles,  they  adopted  and  adapted  the  Greek  con- 
ception of  the  logos  or  word.  Did  Jesus  adopt  this 
Jewish  hope  ?  Did  he  adopt  this  Greek  conception  ? 
If  he  did  adopt,  did  he  adapt  and  how  ?  What  did 
Jesus  think  of  himself  ?  Did  he  claim  for  himself 
a  virgin-birth  and  that  he  was  the  Word,  the  Messiah, 
and  the  Son  of  God  ?    Important  questions  these. 


■Ttt^ 


Jesus  as  the  Christ 


"3 


WHAT  JESUS  THOUGHT  OF  HIMSELF 

134.  Did  Jesus  claim  a  virgin-birth  and  that  he 
was  the  Logos  ?  A  consideration  of  the  Greek  con- 
ception of  the  logos  woul'l  take  us  back  to  Plato's 
view  of  "ideas."  We  have  noticed  that  the  question 
is  not  whether  the  "Word"  of  John  1:1  has  any 
connection  with  the  language  and  thought  of  Plato. 
The  question  is  rather  concerning  the  nature  and 
extent  of  the  connection.  There  is  no  question  that 
in  the  New  Testament  the  claim  is  made  that  Jesus 
is  the  Logos  or  Word.  The  unique  prologue  of  the 
Fourth  Gospel  teaches  the  pre-cxistence  (vs.  1)  and 
the  incarnation  (vs.  14)  of  the  Word.  The  nearest 
parallel  to  this  in  the  New  Testament  is  the  famous 
passage,  Phil.  2 : 5-9,  which  teaches  the  pre-existence 
and  self-emptying  of  Jesus.  We  are  surpriocd  to 
find  that  neither  in  Philippians  nor  in  the  Fourth 
Gospel  is  there  any  reference  to  the  virgin-birth. 
In  fact,  this  is  found  only  twice  in  the  New  Testa- 
ment— once  in  the  first  and  once  in  the  third 
gospel;  and  even  in  the?°  there  is  no  record  of  Jesus 
himself  claiming  it.  All  this  suggests  that  "the 
question  of  physical  methods  how  God  got  hirhself 
embodied  is  far  less  important  than  the  ethical  and 
spiritual  question  how  God  got  himself  so  mar- 
velously  expressed."  As  there  is  no  record  that  Jesus 
claimed  the  virgin-birth,  so  there  is  no  record  that  he 
claimed  to  be  the  Logos.  It  is  significant  that  even 
the  Fourth  Gospel,  though  representing  Jesus  as  the 


i' 


'iL- 


114 


Christianity  and  Its  Bible 


Logos  and  as  claiming  prc-existcnci'  for  himself,  d^cs 
not  R-prt'sont  him  as  adopting  and  adapting  to  him- 
self the  current  philosophical  conceptions  of  the 
Logos  or  Word. 

135.  Wry  dilTcrent  is  the  representation  of  his 
treatment  of  the  current  Jewish  hope  of  a  Messiah. 
In  view  of  its  remarkable  elasticity  and  the  way 
it  was  variously  conceived,  he  could  easily  have 
adopted  it  without  being  committed  to  any  one 
definite  conception  that  was  already  held.  However 
we  may  endeavor  not  merely  to  get  back  lo,  but  back 
oj,  the  gospels,  it  is  ditTicult  to  get  away  from  the 
conviction  that,  as  applied  to  himself,  Jesus  did 
adopt  and  adapt  this  current  messianic  hope.  Hu- 
manly speaking,  it  was  thus  he  got  his  standing- 
ground  in  Judaism  in  order  that  he  might  lift  the 
world.  Of  the  four  messianic  terms — "Messiah" 
("Christ,"  "Anointed"),  "Son  of  David,"  "Son  of 
man,"  and  "Son  of  God" — the  meaning  of  the  first 
is  seen  in  the  meaning  of  the  others.  How  were 
these  used  ?  How  about  the  term  "Son  of  David"  ? 
It  is  significant  that,  though  it  had  a  large  place  in 
current  thought  when  Jesus  came,  we  lind  no  in- 
stance in  the  New  Testament  where  Jesus  himself 
used  the  term,  as  applied  to  himself.  Inst^^ad,  we 
find,  according  to  Mark  12:35-37,  that  he  suggested 
a  difiiculty  in  the  way  of  accepting  the  scribal  teach- 
ing that  Christ  is  the  Son  of  David. 

136.  now  about  the  term  "Sun  of  man"?  The 
indications  are  that  in  the  time  of  Jesus  it  was  not 


Mi 


■'  ',f    ^ 


Jesus  lis  thf  Christ 


"S 


recogni/.c'l  —at  least  not  commonly -;is  messianic. 
While  there  are  only  two  or  three  instances  of  its  use 
by  others,  there  is  no  ((ueslion  hut  that  it  was  frc- 
(|iiently  used  by  Jesus  himself,  and  often  most  evi- 
dently of  himself.  What  he  meant  by  it,  and  why  he 
used  it,  are  very  important  ([uestions,  but  dillicull  to 
answer.  The  diiricujiy  is  increased  by  the  fact  that 
in  Aramaic  the  |)robable  word  for  "son  of  man" 
really  meant,  not  a  particular  man,  but  "mankind." 
In  Ps.  8:4  we  read 

What  is  man  that  thou  art  mindful  of  ■..  : 
And  the  son  of  man  that  thou  visiltst  tiim  ? 

Here  ihe  parallelism  of  Hebrew  i^oetry  suggests  that 
"sun  of  man"  is  equivalent  t(  "man."  To  what 
extent  the  view  of  Jesus  was  influenced  by  a  study 
of  this  psalm  and  of  the  second  psalm,  and  of  the 
use  of  the  term  son  of  man  in  Dan.  7:13,  we  do  not 
know.  In  eighty  or  more  pa>sages  it  occurs,  as 
used,  on  about  forty  ditTerent  occasions,  by  Jesus 
himself.  From  a  study  of  these  we  are  led  to  believe 
that,  while  his  use  of  it  was  messianic,  yet,  as  is 
sugg'  ted  by  the  Aramaic  word,  it  was  used  by  him, 
not  in  a  narrow,  Jewish,  but  in  a  broader,  deeper, 
human  sense.  This  sense  would,  with  less  ditTiculty, 
admit  the  thought  of  the  Messiah  suffering  10  save. 
It  could  be  said  of  the  Son  of  man  who  came  "to 
seek  and  to  save  that  which  was  lost,"  that  he  must 
"sutTer  many  things"  and  "be  killed"  to  "give  his 
life  a  ransom  for  many." 


ii6 


Christianity  and  Its  Bible 


137.  How  about  the  term  "Son  of  God"?  In 
the  Old  Testament  different  individuals,  and  the 
whole  nation  as  Jehovah's  peculiar  people,  are 
figuratively  referred  to  as  his  sons.  According  to 
some  scholars  this  figure  is  used  in  a  messianic  sense 
in  a  few  Old  Testament  passages.  It  is  also  claimed 
that  in  the  uncanonical  literature  the  term  "Son" 
appears  as  a  title  of  the  expected  Messiah.  There 
is  no  question  but  that,  as  such,  it  sometimes  was 
applied  to  him  in  the  New  Testament.  What  did  it 
mean  ♦:o  Jesus  himself  ?  Through  his  conception  of 
his  relation  to  the  Father  it  had  a  meaning  into  the 
depths  of  which  I  do  not  feel  able  to  go.  One  of  the 
world's  greatest  scholars  has  said: 

In  this  consciousness  he  knows  himself  to  be  the  Son 
called  and  instituted  of  God  to  be  the  Son  of  God,  and  hence 
he  can  say:  ".\fy  God  and  my  Father;"  and  into  this  invo- 
cation he  puts  something  which  belongs  to  no  one  but  him- 
self. How  he  came  to  this  consciousness  of  the  unique  char- 
acter of  his  relation  to  God  as  a  Son;  how  he  came  to  the 
consciousness  of  his  power,  and  to  the  consciousness  of  the 
obligation  and  the  mission  which  this  power  carries  with  it, 
is  his  secret,  and  no  psychology  will  ever  fathom  it. 

In  Jesus  as  the  Son  of  man  we  see  the  one  that  so 
wrought  and  taught  among  his  fellows  that,  at  first 
in  a  messianic  sense  and  later  in  a  higher  sense,  they 
looked  upon  him  as  the  Son  of  God.  In  Jesus  as  the 
Son  of  God  we  apprehend,  but  do  not  claim  to  com- 
prehend, how  he  was  so  much  at  home  with  God  his 
Father  that  he  could  bring  his  fellows  into  such  rela- 


■■KH 


Jesus  as  the  Christ 


117 


tionship  with  God  that  they  too,  gentile  and  Jew, 
could  call  God  "Father." 

138.  We  do  not  know  when  Jesus  first  was  able 
definitely  to  say  to  himself:    "I  am  the  Messiah." 
We  do  not  know  just  when  the  cross  came  above 
his  horizon  and  he  felt  that  it  was  as  the  suffering 
Messiah  he  was  to  be  the  savior  of  his  people.    It  is 
probable,  however,  that  he  early  thought  of  God  as 
his  Father;  that  after  his  baptism,  if  not  before,  he 
looked  upon  himself  as  the  Messiah;  and  that  before 
he  came  to  Calvary,  as  far  back  on  the  road  as 
Caesarea  Philippi,  he  had  a  vision  of  the  cross. 
Though  the  gospels  tell  us  that  he  told  his  vision  to 
the  disciples,  it  was  not  until  after  he  was  crucified 
that  they  could  believe  and  seek  to  prove  from  Scrip- 
ture that  it  "  behooved  the  Christ  to  suffer."    Speak- 
ing in  a  general  way,  before  coming  to  the  cross 
the  kingly,  prophetic,  suffering  servant,  and  other 
streams  of  Jewish  hopes,  though  coming  nearer  to- 
gether and  exerting  some  influence  over  one  another, 
were  commonly  kept  distinct;  but  in  passing  the  hill 
of  Calvary  they  seem  to  have  quickly  converged, 
and  l^ !— a  marvel :  instead  of  a  Jewish  Jordan,  that 
might  have  ended  in  a  Dead  Sea,  there  was  a  mighty 
river  flowing  for  the  blessing  of  all  nations  and  into 
the  limitless  ocean  of  the  very  life  and  love  of  God. 

JESUS  AS  GOAL  OF  OLD  TESTAMENT  HOPES 

139.  Advanced  Christian  scholarship  today  agrees 
with  the  earlv  Christians  in  looking  upon  "Jesus 


ii8 


Christianity  and  Its  Bible 


Christ  and  him  crucified"  as  the  center  into  which 
converged   the   different   radii   of   Old   Testament 
hopes.     It  reaches  the  same  goal,  though  it  reaches 
it  in  a  somewhat  different  way.     It  shuns  applying 
to  Jesus  the  details  of  the  Old  Testament  in  the 
forced,  fanciful,  and  often  fantastic  way  of  the  early, 
and  even  of  the  later,  times.     Nevertheless,  it  sees 
fulfilled— i.  e.  filled  full— through  him  what  was  but 
partly  filled  by  the  Old  Testament  views  of  God. 
It  does  not  say,  as  has  actually  been  taught,  that  the 
five  stones  for  David's  sling  stand  for  J-e-s-u-s:  for 
it  might  be  suggested  facetiously  that,  viewed  from 
the  other  side,  they  stand  for  S-a-t-a-n.     It  does  see, 
however,  in  the  story  of  David  and  Goliath,  truth 
that  was  there  before  Jesus  came,  but  which,  because 
he  came,  we  are  better  able  to  understand.   Through- 
out the  Old  Testament  it  sees  Jesus  prefigured  and 
foreshadowed  in  the  enunciation  of  principles  that 
were  exemplified  in  him,  and  in  the  expression  of 
ideals  and  hopes  that,  when  purified  of  their  dross, 
had    their    golden    realization    in    him.     In    their 
"splendid  failures"  to  reach  the  Eldorado  of  their 
dreams  it  sees  that  the  Old  Testament  worthies 
helped  to  chart  the  main  over  which,  as  crossed  and 
mapped  out  by  Jesus  himself,  we  may  reach  the 
golden  shore  of  the  true  kingdom  of  God.     It  sees 
how,  though  colored  by  the  conceptions  and  experi- 
ences of  the  times,  the  fifty-third  chapter  of  Isaiah 
and  kindred  passages  contain  the  principle  of  salva- 


HMHiaiHHip 


mm 


Jesus  as  the  Christ 


119 


tion  through  another's  suffering,  and  that  this  prin- 
ciple was  so  exemplified  in  the  life  and  death  of 
Jesus  that  its  most  sacred  symbol  in  all  the  world  is 
the  cross  on  which  he  died. 

140.  The  words  of  E.  S.  Ames  in  the  American 
Journal  of  Theology  are  appropriate  in  closing  this 
our  last  chapter  on  the  Bible  and  its  times: 

It  is  an  impressive  fact  that  the  two  typical  Jewish  con- 
ceptions of  the  redemptive  work  of  Jehovah  were  the  counter- 
parts of  two  contrasted  periods  of  the  national  life.  One  was 
projected  from  the  background  of  the  golden  age  of  the  mon- 
archy under  King  David.  As  he  put  to  silence  his  enemies 
and  established  a  glorious  kingdom,  so  God  would  some  day, 
by  another  mighty  one,  deliver  his  people  and  make  them 
supreme.  The  other  view  of  divine  deliverance  was  an 
expression  of  the  humbled  and  chastened  national  spirit  in 
the  period  of  oppression  and  exile.  Humility  and  suffering 
innocence  were  its  central  elements.  In  the  end,  when  his 
life  was  completed,  the  character  and  work  of  Jesus  con- 
formed best  to  the  lattt  type,  while  his  own  experience  and 
powerful  personality  added  vividness  and  strength  to  the 
ethical,  social  conception  of  God  as  a  loving  Father. 


■V*^'«:"l^ 


PART  III 
CHRISTIANITY  SINCE  BIBLE  TIMES 


■J^-^fcffiff^Ur  Jl 


CHAPTER  X 

HALF-WAY    TO  15 17  AD. 
A   BACKGROUND  OF  GENERAL   HISTORY 

141.  The  aim  of  Part  III,  which  begins  with  this 
chapter,  is  not  to  preach  historical  sermons,  but 
simply  to  give  a  survey  of  the  whole  field  of  church 
history.     Dividing  it  into  three  periods,  wc  will  first 
give  attention  to  the  leading  topics  of  each  period. 
Then,  with  these  periods  in  mind,  we  will  give  atten- 
tion to  missions,  general  culture,  and  religious  be- 
liefs of  the  whole  history  since  Bible  times.     What 
are  our  three  periods  ?    What  586  B.  c.  is  in  the  his- 
tory of  Bible  times,  1 51 7  a.  d.  is  in  the  history  of  the 
Christian  church.     The  fixing  of  this  one  dale  will 
help  keep  in  mind  three  periods  into  which  church 
history    may    be    conveniently    divided — half    the 
way  to  1517,  from  that  to  1517,  and  since  1517.   In 
the  first  period  the  church  was  one ;  in  the  second 
it  was  divided  into  two  great  divisions;  in  the  third, 
into  three.    The  close  of  the  first  period  (about  the 
middle  of  the  eighth  century)  was  about  the  date  of 
the  death  of  John  of  Damascus,  the  last  of  the  church 
fathers.    The  first  period,  therefore,  may  be  called 
the  period  of  the  church  fathers.     In  it  the  Roman 
Empire  is  divided  into  the  Eastern  and  the  Western 
Empires;   Rome  itself  is  talcen  by  the  barbarians  of 

"3 


124 


Clirisliauity  and  Its  Bible 


the  North;  Mohammedanism  rises,  sprciiJs  rapidly, 
and  i;.  checked;  and  Christianity  is  persecuted, 
spreads,  opposes  heresies,  and  writes  creeds. 

142.  Titus,  by  whom  Jerusalem  was  destroyed  in 
70  A.  D.,  succeeded  his  father  Vespasian,  and  was 
succeeded  in  the  first  century  by  Domitian  and 
iNcrva.  To  the  second  century  belong  Trajan, 
Hadrian,  Antonius  Pius,  Marcus  Aurelius,  and  Corn- 
modus.  In  less  than  a  century  following  there  were 
many  army-made  emperors,  including  Decius  in  the 
first  half  of  the  third  century.  Joint  rule  and  civil 
war,  ending  in  324  A.  D.,  resulted  in  the  sole  rule 
of  Constantine,  the  first  Christian  emperor.  In  the 
following  year,  325  (a  date  that  may  well  be  kept  in 
mind),  was  the  great  Council  of  Nicaea,  the  first 
of  the  ecumenical  (i.e.,  "universal"  or  "general") 
councils  of  the  early  church.  Constantine  built 
Constantinople  and  made  it  the  seat  of  his  govern- 
ment. Julian  the  Apostate  was  one  of  the  emperors 
who  succeeded  him  before  the  time  of  Theodosius 
I.  Zealously  orthodox,  Theodosius  I,  called  "  The 
Great,"  in  the  thought  of  the  early  church  had  a  glory 
second  only  to  that  of  Constantine.  After  his  death 
in  395,  the  empire  was  divided  into  the  Eastern,  or 
Greek,  and  the  Western,  or  Latin,  Empires.  While 
the  Eastern  Empire  lived  over  a  millennium  longer 
(until  1453),  the  Western  Empire  lasted  less  than  a 
century.  Rome  fell  in  476 — four  centuries  after  it 
had  destroyed  Jerusalem. 


^    •smmm^^ 


llaljWay  tn  1517  A-  D- 


125 


143.  Odoaccr,  its  Teutonic  conqueror,  bdonRcd 
to  a  much  later  westward  movemint  of  Aryans  than 
that  which  brought  the  Greeks  and  Romans  to  the 
two  great  European  jK-ninsulas  inside  the  Mediter- 
ranean.    In  the  extreme  west  of  Europe  were  the 
Cehic  Aryans,  represented  today  by  the  Irish,  Welsh, 
and  ir-.;hland  Scotch.     Eastern  Europe  was  overrun 
by  the  Slavonic  Aryans,  among  whom  the  Russians 
arc  cL     ?d.    In  central  and  western  Europe,  between 
Celts  and  Slavs,  were  the  Teutonic  Aryans,  including 
Goths,    Vandals,    Burgundians,    Franks,    Saxons, 
Lombards,  Danes,  etc.     Of  these  the  Franks  under 
Clovis  proved  to  be  the  strongest. 

144.  It  was  while,  in  Europe,  the  Franks  were 
under  the  rule  of  the  house  of  Clovis  (Merovingian) 
that,  in  Arabia,  the  Mohammedan  era  began  with 
the  '  Hegira- i.  e.,    Mohammed's    "departure"    or 
flight  from  Mecca  to  Medina  in  622.     This  date  is  in 
the  Mohammedan  calendar  what  the  supposed  date 
of  Christ's  birth  is  in  the  Christian.     In  less  than  a 
century  and  a  half  later  Mohammedanism  had  not 
or      overrun  Arabia  and  the  three  river-territories 
of  carlv  Semitic  history,  but  had  gone  a  thousand 
miles  farther  east  in  Asia,  to  the  river  Indus  on  the 
borders  of  India;    in  Africa,  two  thousand  miles 
farther  west,  to  the  very  ocean;  and  in  Europe,  over 
the  Spanish  peninsula  to  the  kingdom  of  the  Franks. 
Besides  Mecca,  among  its  important  centers  were 
Bagdad  on  the  Tigris  (one  of  its  caliphs,  or  succes- 


I 


126 


Christiiuiilv  iind  lis  Bible 


sors  of  Mohammccl,  was  Ilaroun  al  Rnschid,  of  the 
Arabian  A^/.{j/.'v),  Cairo  on  the  Xilc  near  the  Delta, 
and  Cordova  and  Granada  in  Si)ain.  Defeated  at 
Constantinople,  and  thus  failinj^  to  enter  Europe 
from  Asia  Minor,  and  seeking  to  penetrate  into 
Europe  farther  ih  in  S|)ain,  they  were  defeated  at 
Poitiers  by  Charles  Martel.  As  mayor  of  the  palace 
he  was  the  power  behind  the  Merovin<;ian  throne. 

FATHERS,  PAGAN    LEADKRS,  AND    PERSECUTIONS 

145.  Mohammedanism  overran  the  territory  from 
which  had  come  most  of  the  church  fathers.  These 
were  divided  by  the  Council  of  Nicaca  (325)  into 
two  classes — the  ante-Nicenc  and  post-Nicene  fa- 
thers. Some  of  them  wrote  in  Greek  and  some  in 
Latin.  Their  writings  are  what  is  called  the  pa- 
tristic literature.  A  consideration  of  this  begins  with 
the  writings  that  have  been  attributed  to  the  so- 
called  apostolic  fathers— i.  e.,  writings  supposed  to 
have  come  from  those  in  close  fellowship  with  the 
apostles.  Patristic  literature  also  includes  the  apolo- 
getic fathers  (apologists),  who  wrote  defenses  of 
Christianity  against  the  attacks  of  Jews  and  others. 
Belonging  to  the  ante-Xicene  period,  and  in  the  time 
of  their  origin  overlapping  the  New  Testament  it- 
self, we  have,  corresponding  to  the  Old  Testament 
Apocrypha,  a  New  Testament  Apocrypha.  It  has 
gospels,  acts,  epistles,  and  an  apocalypse.  Among 
the  antc-Xirene  fathers  whr>  wrnfc  in  Greek  was  the 


Ilalj Way  to  151?  •!•  ^^• 


127 


j,hilosoi.hical,  allcRori/.in;;  OriRcn  of  Alexandria. 
Prominent  amons  those  who  wrote  in  Latin  was  the 
practical,  forceful  Tertullan  of  Carthage.  Of  very 
great  value  for  the  ante-Xicene  period  are  the  his- 
torical writings  of  Eusebius  of  Caesarea.  The  pe- 
riod of  his  bishopric  included  the  date  of  the  Council 
of  Nicaea,  325.  The  great  worth  of  his  history  is 
due  mainly  to  its  extracts  from  the  early  Christian 
and  non-Christian  writings  that  have  been  lost. 

146.  The  post-Nicenc  fathers  include,  among  the 
Latin  fathers,  .\ugustine,  Jerome,  and  Gregory  the 
Great,  with  whom  the  Latin  fathers  end  in  the  be- 
ginning of  the  seventh  century.    The  Greek  fathers 
include,  among  many  others,  .Xthanasius  of  Alexan- 
dria, Chrvsostom,  and  John  of  Damascus,  with  whom 
they  end'  in  the  middle  of  the  eighth  century.     As 
far  back  as  th-  -xth  century,  however,  among  both 
the  Latins  and  the  Greeks,  and  indicating  that  inde- 
pendent work  was  practically  over,  we  have  mainly 
catenae— i.  e.,  collections  of  quotations  from  writings 
of  the  distinguished  fathers  of  the  early  centuries. 
The  authority  of  these  writings  so  increased  with  the 
lapse  of  time  that  they  came  to  rival  the  Bible  itself. 
147.  Of  pagan  leaders  in  the  anti-Nicene  period 
three  names  may  be  mentioned,  one  in  each  of  the 
first  three  centuries— ApoUonius  of  Tyana,  ^   .sus, 
and  Porphyry.     The  philosophy  of  Pythagoras,  re- 
vised and  mixed  with  other  elements,  and  m  called 
Nco  Pythagorcanism,  hnd,  .as  its  chief  representa- 


ll 

I. 

% 


♦.a 


128 


Chrisfidttilv  nnd  Its  IVti<., 


tivc  in  the  first  century,  Apollonius  of  i  yan.i  in 
Cai>|);i(loc-ia.  Horn  about  the  time  of  Christ,  he 
lived  nearly  a  century.  Philosopher,  asr(>tic,  -nd 
religious  reformer  with  numerous  fv)li  rs  he 
claimed  the  gift  of  prophecy  and  the  i)0'.vi  r  •  \  «rk 
miracles.  He  has  often  been  compared  v  it  !■!  -, 
and  the  account  of  hi^  life  by  Philostrai  \  it',  l  ^e 
four  gospels'  accounts  of  Jesus. 

148.  In  the  second  rvntury  pagan  sn,  str*  igly 
asserted  itself  through  (aIsus.  it'^  earliest  real  af'r  n 
cate  as  against  Christian -ty.  His  i)oleniic,  a  large 
part  of  which  has  come  down  to  us  in  the  answer  of 
Origen,  was  written  near  the  beginning  of  the  last 
quarter  o*^  the  century.  The  Jew  introduced  in  the 
first  part  of  his  work 

repeats  'he  slanders  riirrent  among  the  Je\^  ,  representini; 
Jesus  as  a  vagatKind  impostnr,  liis  mother  a.s  an  adultert-ss, 
his  miracles  and  resurrection  as  \\\n^  faliies.  ...  Mmost 
everything  that  modem  opponents  down  to  our  own  day  have 
advanced  against  he  gosfx;!  history  and  doctrine  is  found 
here  wrought  out  with  original  force  and  subtlety,  inspired 
with  burning  liatnd  and  bitter  irony,  and  highly  spiced  with 
invective.     fKunz.) 

149.  .\s  an  ojiponent  of  Christianity,  Porphvry 
in  the  third  centur\  took  the  place  of  Celsus  in  the 
second.  He  claimed  that  there  were  contradiction - 
in  the  Bible,  that  I'aul  and  Peter  differed,  ihni 
Daniel  was  late,  and  that  the  common,  alh  ^orical 
method  of  interpretation  was  wrong.  He  ai-o,  in  a 
collection  of   sayings,  gave  to  paganism  a  heallun 


Ifalj  n\iy  to 


I    D 


'9 


I 
I 


Bible,  as  rhilostniiu.-,  in  hi          tur     ot  .\{K»U<miu., 

hud  i.,(Uavuic<!   to  gu      it       hcath^^  ivic'        It 

was  u  \t  oplatonist,  or  rcpri-i  niativ     u  li:  '           '" 

of  th<   i::]\[  that,  tspccially  und'T  ti.  itljciuc  "t 

r'  itoniaiii,  >o!r^ht  to  comuinc    n  itsi  t  the  b-   t  of 

rdl^^ion   an.     ?hu)soph.        ^    had   gr.  -nrl   t-n.  •/ 

11- on   the   cai  V    vhurch       A   r*     .  >1c  ^lai-ii-.i 


fourth      I  'Uiiry    wu 
lot!   t^e    X'wstatc     1 1  ausc 


wl 
In 


•m,    i        Jul 
' .      oando"    I  ' 
h  h     souf^h    'o 

•  ic       'h  c'-nr.. 


.ri. 


I'V  )rk     \va^ 

ii/i.     nil     nt'.' 
lad.  '  du 


nroni 

,tU' 

u  ,  inlu, 
1  of  the 


1       .10(1 

t;anitv  ijr  Ncopl.itoni      , 
nie  iiligion  of  the  sla!   . 
I    lia.   heroine  of   Kinj^ 
1  nt  representative.     T' 
Xeopl.lloni^|n,  as  a  >ysti 
ence  ca     bi    f     et     thri    . 
Middle    vges,  aown       'he  p:    ^ciit  '  in> 

150.  The    ante-Ni      .<  '    wa- 

rapid  growth,  not  sin^>!v  ..       'ite  of.  1 
I  he    fact    th,  :■    ihe\    .ve   •  ccutu'    - 
"  Till  l)luud  '      he  m.ift)  r-  is  the  h 
A^  .    -Iv   IS      e  reig  i  of  T^beriu 

u!  .      -h        •he>     ling  of  Stephen 

th,  !:         11        rtyr)  and  thv'  martyr- 

.ri'ier        "^'pi''    ^-     '     Suetonius,  a 

I     ,at  ir         linv'  of  Claudius 

mperc.  >.  iie  J-ws  from 


tyn!' 
of  Je> 
all. 
doi 

p:^ 

f-  ,•  . 

Rom. 


period   of 

lecause  of, 

rsi    ution. 

ine  c       I'h." 

li-;  tl.     mar- 

^'.apt.     by  iici  »i  Ai'  ipas  and 


im. 
writer, 
ts  18:2! 


e.  luse    lluy   •■•ere   co. 


lUy  stirring   up 


lumui' 


iiUcr  li 


I30 


Christianity  and  Us  Bible 


is  supposed  to  be  a  misspelling  of  the  name 
"Christ."  The  next  emperor,  Nero,  was  the  first 
of  the  emperors  to  persecute  the  Christians  as  Chris- 
tians. In  the  year  64  he  blamed  and  fiendishly  tor- 
tured Christians  for  a  nine-day  fire,  of  which  he 
himself  was  supposed  to  have  been  the  fiendish  cause. 
It  is  probable  that  both  Peter  and  Paul  were  put  to 
death  in  Rome  under  Nero. 

151.  In  Asia   Minor  Christians,  as  adherents  of 
a   forbidden  religion  and  as  those  who  had  what 
seemed  at  least  to  be  the  forbidden  secret  societies, 
were  being  put  to  death  by  Pliny,  the  governor  of 
Bithynia.     Finding   them   morally   and    politically 
blameless,  he  wrote  to  the  emperor  Trajan.    The 
result  was  an  edict  to  the  effect  that  Christians  were 
to  be  put  to  death  only  when,  after  having  been  for- 
mally accused,  they  refused  to  sacrifice  to  the  gods  and 
burn  incense  before  the  emperor's  statue.    Before 
the  time  of  Decius,  though  persecutions  had  become 
legal,  they  were  local.     With  him  began  determined 
and  general  efforts  to  suppress  the  religion  of  Christ. 
Many  of  the  Christians  lapsed  from  the  faith  by 
observing  heathen  rites  or  by  misrepresenting  their 
own  position.    They  were  called  "Lapsi."    Those 
who  publicly  confessed  Christ,  but  were  not  com- 
pelled to  become  martyrs,  were  called  "Confessors. " 
Because  of  the  number  of  these  and  of  the  many 
joyous    martyrs,    th'.    impossibility    of    uprooting 
Christianity    was   admitted.    Edicts   of   toleration 


Halj-Way  to  1517  A.  D. 


131 


were  issued,  and  soon  an  emperor  himself  professed 
to  be  a  Christian.  Whatever  may  be  back  of  the 
story  of  the  cross  in  the  heavens,  the  words  "by  t\  . 
sign  conquer,"  and  Christ's  confirmation  of  this  in 
a  dream,  the  victory  of  Constantine  over  his  rivals 
meant  a  great  temporal  advantage  to  Christianity 
which  became  the  religion  of  the  state. 


HERESIES,  CREEDS,  AND   PAPACY 

152.  Some  of  the  patristic  literature  was  written 
in  view  of  heresies  and  schisms.  The  earlier  here- 
sies were  mainly  the  result  of  religious  eclecticism — 
i.e.,  the  combining  of  elements  from  d  Terent  reli- 
gious systems:  Jewish,  Greek,  Persian,  etc.  The 
judaizing  tendency  that  was  combated  in  Paul's  life 
and  writings  made  istelf  manifest  in  post-apostolic 
times  in  v/hat  is  called  Ebionism.  This  was  the 
result  of  the  attempt  to  incorporate  into  Christianity 
the  narrow  particularism  of  Judaism.  In  a  num- 
ber of  New  Testament  references,  including  the 
reference  to  the  science,  or  rather  knowledge, 
("gnosis")  of  I  Tim.  6:20,  we  discern  at  least  the 
embrv'o  of  post-apostolic  Gnosticism.  This  in  its 
heretical  development  resulted  from  the  effort  to 
combine  Christianity  with  the  religious  and  philo- 
sophical ideas  of  paganism.  It  appeared  in  many 
forms — Marcionism,  Docctism,  Priscillianism,  etc. 
Marcionism  was  named  from  Marcion  of  Asia 
Minor.     While  Paul  lontrastcd  the  righteous  law 


f>!LLJI'ili''J 


k    J.r'f.:'.^  .'U 


Ji    ,"■...  A. 


132 


Christianity  and  Its  Bible 


with  the  gospel  of  grace,  and  Judaism  with  Chris- 
tianity, Marcion  put  them  in  opposition  and  did 
away  with  the  Old  Testament  altogether.     He  ad- 
mitted in  the  New  Testament  only  ten  epistles  and 
one  gospel.     Keeping  in  mind  such  scriptures  as 
I  John  4:2  and  II  John,  vs.  7,  it  is  interesting  to 
note  how  the  idea  that  Jesus  had  no  real  body  is  to 
be  found  in  these  Gnostic  systems,  and  how  it  led 
to  the  rise  of  a  sect  called  Docetists,  from  the  Greek 
word  for  appearance.     The  first  instance  of  the  capi- 
tal punishment  of  heretics  was  that  of  Priscillus  and 
some  of  his  followers,  385.     Priscillianism,  which 
arose  in  Spain,  was  a  Gnostic  development  of  Mon- 
t:'nism.    This   widespread   movement,   which   was 
originated  in  Asia  Minor  in  the  second  century, 
was  at  first  but  an  extravagant  reform  movement, 
but  later  was  treated  as  a  heresy  and  destroyed. 
The  place  that  Jewish  thought  took  in  Ebionism 
and  that  Greek  philosophy  took  in  Gnosticism,  Per- 
sian dualism  took  in  Manichaeism,  which  appeared 
in  the  third  century.     It  was  somewhat  influenced 
by  the  ethics  of  Buddhism,  and  sought,  and  was 
adapted    for,    a    more    popular   acceptance   than 
Gnosticism. 

153-  rhe  later  heresies  were  due  largely  to  dis- 
proportionate emphasis  of  views  that  otherwise 
would  have  been  considered  orthodox.  Origen  of 
Alexandria  had  taught  that  the  Son  in  some  way 
was  subordinate  to  the  Father.     He  also  taupht  that 


mm 


Halj-Way  to  1517  A.  D. 


^33 


i 


the  Son  was  begotten,  not  once  for  all,  but  from 
eternity.     This,  called  "  eternal  generation,"  implies 
that  the  Son   always   had   a  separate    personality. 
In  318  Arius  of  Alexandria  was  accused  of  denying 
Christ's    divinity    because    he    taught    that    Jesus, 
though  first  and  greatest  of  all  created,  was  himself 
created.     The  eloquent  Athanasius,  also  of  Alexan- 
dria, was  later  his  greatest  opponent.     The  Athana- 
sians  denied   the   subordination,   but   held   to   the 
eternal  generation  of  the  Son.     The  Arians  did  not 
believe  in  the  eternal  generation  of  the  Son,  but  held 
to  his  subordination  to  the  Father,     The  Athana- 
sians  were  Homoousians — i,  e.,  they  believed  that 
the  Son  was  of  the  same  nature,  essence,  substance 
as  the  Father.     The  Arians  were  Heteroousians— 
i.e.,  they  believed  he  had  a  different  nature  from 
the   Father's,     Semi-Arians   were   Homoiousians — 
i.  e.,  they  believed   he  had  a  like  nature  with  the 
Father's.    The  question  of  the  separate  personality 
and  nature  of  the  Holy  Spirit  was  brought  into  the 
discussion.     It  is  therefore  known  as  the  great  trini- 
tarian  controversy,  lasting  from  318  to  381.    The 
controversy    became    so    heated    that    Constantine 
called  the  Council  of  Nicaea  to  settle  it.     The  result 
of  that  council  was  a  victory  for  the  Homoousians, 
the  excommunication  of  Arius,  and  the  making  of 
the   Nicene  Creed.     Though    •  '•inism  in  differeit 
forms  again  gained  the  asc-  y  in  some  coun- 

cils, the  victory  begun  at  Nica.     was  completed— as 


jj'.AKiaw 


134 


Christianity  am'  Its  Bible 


far  as  councils  go— in  the  Council  of  Constantinople 
in  381. 

154.  In  the  Council  of  381  Apollinaris,  an  oppo- 
nent of  Arianism,  was  himself  excluded  because  of 
his  view  concerning  the  relation  between  the  divine 
and  human  within  Christ  himself.     In  teaching  that 
the  Logos  took  the  place  of  a  human  mind  in  Christ, 
he  did  away  with  the  completeness  of  Christ's  human 
nature.    With  him  the  christological,  as  distinct  from 
the  trinitarian,  controversies  may  be  said  to  have 
begun.      The   Nestorians,  named   after  Nest>'ius, 
were  opposed   because   they  kept   the  divine  and 
human  so  distinct  as  to  make  of  Jesus  practically 
two  persons.     On  the  other  hand,  the  Monophy- 
sites,  as  the  word  suggests,  held  that  Jesus  had  but 
one  nature.     The  Monothelites,  as  the  word  sug- 
gests, held  that,  'hough  Jesus  had  two  natures,  he 
had  only  one  will. 

155.  While  in  the  speculative  East  the  christo- 
logical controversy  was  engaging  attention,  in  the 
practical  West  was  waged  a  great  controversy  con- 
cerning what  is  now  called  soteriology,  which,  as  the 
word  suggests,  treats  of  salvation.  Against  the  doc- 
trine that  man  is  absolutely  dependent  upon  divine 
grace,  a  doctrine  taught  by  Augustine,  and  against 
the  related  doctrine  of  predestination  or  foreordina- 
tion,  there  aros.  in  the  early  part  of  the  fifth  century, 
through  Pelaglus,  a  British  monk,  what  is  called 


Halj-Way  to  1517  A.  D. 


135 


Pelagianlsm.     In  its  emphasis  on  free  will  it  is  re- 
lated to  the  later  Arminianism. 

156    Belonging  to  the  first  of  our  three  periods, 
and  occasioned  by  its  controversies,  are  the  four 
great  creeds— the  Nicene,  Chalcedon,  the  misnamed 
Apostles',  and  Athanasian.     The  creed  of  the  Coun- 
cil of  Nicaea,  325,  as  we  have  seen,  was  written 
in  view  of  the  trinitarian  controversy.     It  was  after- 
ward  considerably  changed.     In   its  altered   form 
(often  called  the  Nicaeno-Constantinopolitan  Creed) 
it  was  adopted,  with  important  additions,  as  the 
creed  of  the  Council  of  Chalcedon  in  451.     The 
important   additions  thus  made  were  due  to  the 
christological  controversies.     Concerning  the  Apos- 
tles' Creed  there  is  a  legend  to  the  effect  that  at  the 
time  of  their  scattering  from  Jerusalem  the  twelve 
apostles  composed  it  as  a  universal  creed.     In  its 
present  form  it  is  later  than  that  of  Chalcedon,  but 
it  is  similar  to  a  confession  of  faith  earlier  than  the 
Nicene  Creed  and  connected,  it  would  seem,  with 
the   baptismal    injunction   of    Matt.    28:19.    The 
Athanasian  Creed  is  later  than  that  of  Chalcedon, 
and  a  long  time  after  the  death  of  Athanasius.     It 
represents  the  Augustinian  development  of  the  doc- 
trine of  the  Trinity.     It  teaches  that  the  Spirit  is  not 
begotten,  and  implies  that  it  proceeds  from  both 
the  Father  and  the  Son  (John  15: 16).     Over  a  cen- 
tury after  the  altered  Nicene  Creed  had  been  incor- 


136 


Christianity  and  Its  Bible 


porated  into  that  of  Chalcedon,  in  that  part  of  it 
which  said  that  the  Holy  Ghost  "proccedeth  from 
the  Father"  there  was  inserted  'he  one  word  filioque 
("and  from  the  Son").  This  one  word  is  the  only 
doctrinal  reason,  or  excuse,  for  the  great  schism  be- 
tween the  Eastern  (Greek)  church  and  the  Western 
(Latin)  church. 

157.  With  the  growth  of  the  church  its  organiza- 
tion was  changed.     A  clear  distinction  was  made, 
not  simply  between  deacons  and  presbyters,  but  also 
between  the  presbyters  and  the  presiding  bishop, 
who,  if  in  a  capital  city,  was  a  metropolitan  bishop. 
Special  importance  was  given  to  the  apostolic  sees— 
i.  e.,  those  claimed  to  have  been  personally  founded 
by  the  apostles.     After  the  model  of  the  political 
divisions  of  the  empire,  though  not  in  exact  corre- 
spondence   with    them,    the    bishoprics   of    Rome, 
Alexandria,  Antioch,  Constantinople,  and  Jerusalem 
became   patriarchates,   with   bishops   (called   patri- 
archs) having  jurisdiction  over  the  others  in  their 
territory.     In  time,  however,  Rome,  as  the  world- 
capital,  making  much  of  Matt.  18:18,  19,  and  of  the 
belief  that  both  Peter  and  Paul  were  martyred  there, 
persistently  pushed  its  claim  to  being  Peter's  cathe- 
dra ("chair"),  from  which  its  bishop,  as  the  succes- 
sor of  Peter,  in  speaking  ex  calhrdra—l  c,  officially 
—had  authority  over  all  the  rest.     This  is  called  the 
primacy  of  the  pope.     The  word  "pope"  (from  the 

Greek   for  "f:Ub.'r"\    fr«rr«..>^i..  .,f-_"-5-i--^   -  " 

. — 5...     .,  ,.j,<.,^^.-^   =omc-.Viiai  gcncraiiy 


Myf. 


M/\ll 


Hal} Way  to  1517  A.  D. 


137 


used  of  Christian  leaders,  became  restricted  in  its 
use.  It  has  been  officially  used  of  the  Roman 
bishop  since  Leo  I,  the  greatest  of  the  popes  before 
the  fall  of  Rome.  Between  the  fall  of  Rome  and  t'-  ? 
close  of  our  first  period  the  pope  that  most  increased 
the  papal  power  was  Gregory  I,  590-604.  He  is 
also  called  Gregory  the  Great,  and,  as  wc  have  seen, 
is  classed  as  the  last  and  one  of  the  greatest  of  the 
Latin  fathers. 


f!F.W  ISJH 


CHAPTER  XI 

TO  1517 
INTRODUCTORY 

1 58.  Our  second  period  of  church  hist'-ry  is  from 
the  death  of  John  of  Damascus  (about  the  middle 
of  the  eighth  centur>')  to  151 7.  To  it  belongs  the 
division  into  the  Eastern  and  Western  churches, 
and  the  subsequent  fall  of  the  Eastern  Empire.  It 
is  '  period  of  conflict  between  popes  and  civil 
1  crs;  a  period  of  feudalism,  Crusades,  Schoolmen, 
Renaissance,  discoveries,  and  reformers  before  the 
Reformatirn. 

159.  The  nominal  rule  of  the  house  of  Clovis, 
king  of  the  Franks,  was  brought  to  an  end  by  Pepin, 
son  of  Charles  Martcl  and  father  of  Charlemagne! 
With  the  division  of  Charlemagne's  kingdom  among 
his  three  grandsons,  the  history  of  France,  Germany, 
and  Italy  as  separate  nations  may  be  said  to  have 
begun.  In  the  meantime  the  Anglo-Saxons  that  had 
taken  possession  of  Britain  united  their  seven  king- 
doms into  one  (827),  under  Egbert,  grandfather  of 
Alfred  the  Great. 

CIVIL  AND  RELIGIOUS  CONFLICTS 

160.  The  great  "dramatic  event     '  the  Middle 
Ages"  was  the  struggle  between  the  popes  and  the 

138 


■■ 


To  1517 


139 


civil  rulers.     On  Christmas  day,  800,  in  Rome  and 
bv   the   Pope,   Charlemagne  was  crowned  as  the 
successor  of  the  Caesars,  with  the  understanding 
that,  while  he  was  to  be  the  temporal,  the  Pope  was 
to  be  the  spiritual,  head.     This  was  what  is  called 
tlic  "Holy  Roman  Empire,"  which  continued,  in 
name  at  least,  for  a  millennium.     This  dual  headship 
naturally  led  to  the  controversies  and  quarrcb  that 
make  up  much  of  the  history  of  Europe  in  the  Middle 
Ages.     One  of  the  most  important  conflicts  was  con- 
cerning investitures— as  to  whom  belonged  the  right 
of  investing  the  bishop  with  his  bishopric,  which 
usually  meant  the  possession  of  large  estates.    This 
was  the  question  at  issue  between  Hildebrand  and 
Henry  IV  of  Germany,  who,  in  fasting,  wearing  sack- 
cloth, and  standing  barefooted  in  winter  in  order  to 
get  access  to  the  Pope,  made  his  famous  humiliation 
of    himself    at    Canossa.    With    the    frccthinking 
Frederick  II  of  Germany  it  was  a  question  of  sover- 
eignty in  Naples.    In  France,  with  Philip  Augustus, 
.t  was  concerning  marriage;    and  with  Philip  IV, 
concerning   the   taxation   of   church   property.     In 
England,   with   Henry   II,    it   was   concerning   the 
jurisdiction  of  the  court  over  the  clergy;   and  with 
John,  concerning  the  appointing  of  an  archbishop. 
This  \dT~i  resulted  in  a  complete  victory  for  the  able 
Pope   :•  \nocent  III,  in  whose  time  the  temporal 
power  oi  the  Pope  reached  its  highest  point. 

161.  Opposition  toth'  pnpal  Haim  to  the  primacy 


m 


I40 


Christi>ntil\  and  Its  Bible 


IcH,  in  our  scrnnd  period,  to  l!ie  tlivision  of  Christcn- 
flom  into  whii  is  called  he  K.islern  and  Wesicrn 
churches.  The  most  sdiohrly  opponent  of  the 
papacy  \va-  Photius.  He  ( harged  the  Roman 
chureh  with  heresy  for  inserting  filioqu,'  into  the 
treed  of  Chalcedon,  which  should  read  that  the 
Holy  Spirit  "proceedeth  from  the  Father"  without 
the  addition  of  fiUoque  ("and  from  the  Son"). 
The  Eastern  church  maintain^  that,  though  the 
Spirit  was  sent  by  both  the  father  anrj  the  Son  and 
comes  through  the  Son,  yet  the  eternal  procession 
of  the  Spirit  is  only  from  the  Father.  Since  schisms 
are  due  mainly  to  rivalries,  questions  of  polity, 
worship,  and  morality,  while  heresies  are  due  to 
doctrinal  ditTerences  that  are  considered  imi)ortant, 
it  is  interesting  to  note  that  the  Western  church  has 
never  declared  this  view  of  the  Eastern  church  as 
heretical.  In  fact,  while  Protestants  arc  heretics, 
members  of  the  Greek  church  are  only  schismatics. 

162.  As  distinguished  from  the  clergy  of  the 
Roman  church,  those  of  the  Greek  church  marry 
and  do  not  shave.  There  is  also  some  difference 
concerning  fasting,  anointing,  etc.  The  division, 
however,  was  due  neither  to  doctrinal  nor  to  cere- 
monial ditTerences,  save  as  these  were  occasions  for 
the  manifcstatif)n  of  the  real  cause.  The  real  cause 
was  that,  as  Caesar  could  brook  no  equal  and  Pom- 
pcy  no  superior,  in  this  case  the  Roman  church 
was  Caesar  and  •!-    (;rppk,  Pompcy.     Hildebrand 


To  1517 


141 


(Gregory  VII),  who  was  popr  ;ibout  six  centuries 
after  the  fall  of  Rome,  and  who  raised  the  papacy  to 
a  higher  j-zowcr  than  before,  decreed  that  the  title 
"jK)pe"  should  be  used  only  of  the  Roman  bishop. 
It  was  just  before  he  became  |)ope,  however,  that 
the  Eiistern  church  was  separated  from  the  Western 
In  mutual  excommunication  in  the  Churtl^  of  St. 
Sophia.  Almost  four  centuries  later  this  ihurch 
was  turned  into  a  Mohammedan  mosque,  when,  in 
1453,  Constantinople  w;<s  taken  by  the  Turks,  by 
whom  it  is  still  held. 

163.  Feudalism  is  derived  from  the  word  "  feud  "- 
i.  e.,  fief,  or  fee,  which  was  generally  of  land.     For 
the  use  of  this  the  vassal,  or  liege,  pledged  himself  to 
bi  the  "man"  {homo,  hence  "homage")  of  his  suze- 
rain, to  whom  ht    would  render  military  and  other 
aid.     Often    this    suzerain,    besides    having    other 
vassals,  was  himself  one.     So  many  of  them  weri' 
from  among  the  clergy  that  it  is  said  one-third  of 
Germany  and  one-fifth  of  England  and  France  were 
controlled  by  the  church.    As  the  holders  of  small 
freehold  (allodial)  properties  were  unabK  to  defend 
themselves  from  plunder,  the  tendency  was  for  the  in 
to  seek  protection  by  making  their  allodial  propc    v 
feudal.    This  was  the  time  when  there  were  built, 
on  sites  most  easily  defended,  the  historic  castles 
which  tourists  visit  today. 
164. 
In  the  eleventh  century  Europe  was  thus  covered  ~.th  a 


^,* 


v)LMi 


14a 


Christianity  and  /      Bible 


W^; 


multitudr  of  [x-tty  sovereigns.  Bcl.-w  the  brx'  of  rulers,  or 
the  holders  of  li.fs,  was  thi-  mass  of  the  pcc^  \\  These  wf 
the  s.  rfs,  the  lilltrs  of  the  KmunH,  l!  artisans  or  the  s,T.ants, 
who  rlifTercd  from  slav.  only  in  heinj;  attached  to  the  soil: 
they  vouhl  not  U'  Iwuniii  or  sold.  The  villains  were  a  RraH- 
above  the  s<  1  The  term  (from  vulae)  orijfinu.ly  meant 
xillaRers.  They  paid  rent  for  the  land  which  the  proprietor 
allowed  them  to  till;  but  they  were  subjects,  like  the  serfs,  to 
the  will  of  rhe  suzerain;  and  the  constant  tendency  was  for 
them  to  sink  into  the  inferior  condition.     (Fisher.) 

Against  this  dark  background  it  is  no  wonder  that 
mediaeval  knighthood,  with  its  sense  of  honor,  its 
spirit  of  chivalry,  and  its  motto  or  devise,  Noblesse 
oblige  ("Nobility  obliges"),  has  attracted  so  much 
attention  in  both  poetry  and  prose.  The  introduc- 
tion of  the  use  of  gunfxiwdcr,  which  g?-  :■  ■  armed 
and  armored  knight  but  little  advann;,  /cr  the 
lowest  footsoldier  who  had  l  gun,  tended  to  bring 
them  to  the  same  level.  This,  however,  was  not 
until  after  the  Crusades,  which  were  fought  without 
powder. 

165.  The  increased  authority  of  the  Pope,  monk- 
ish zeal,  knighthood,  the  warlike  spirit  of  the  times, 
etc.,  combined,  made  possible  the  religious  wars 
against  the  heretical  Albigenses  of  southern  France, 
the  Mohammedan  Moors  thai  had  invaded  Spain, 
and,  most  important,  the  Mohammedan  Turks  who 
were  in  possession  of  Jerusalem  itself.  Only  fifteen 
years  after  the  Hegira  it  had  been  taken  from  the 
Eastern    Empire   hy  the  Saracens  (nomad  Arabs) 


KmmmmKmmiM 


To  1317 


M.^ 


undtr  Caliph  Omar.     Bcfnrc  h-aving  hr  commandid 
that  there  be  built,  on  the  site  of  the  tempie,  what  is 
rallni  after  hiin  the  Mosque  of  ( )mar.     To  Moham- 
rrndans  since  then,  as  to  Chri-^tians  since  the  thinl 
cintury,  and  to  Jews  sin.e  long  before  the  time  of 
Christ,  Jerusalem  I1.1S  been  the  destination  of  ^acred 
pilgrimages.     When  it   fell  into  the  hands  of  the 
Turks,  by  whom  the  Christian   pilgrims  were  ill- 
treated,  the  appeal  to  chivalry  for  the  protection  of 
the  pilgrims,  and  to  religion  for  the  rcscuint^  of  the 
holy  sepulcher  from  the  1  ,  ofanation  of  the  infidels, 
inflamed   Fiirope  to  a  half-do/c.  or  more  crusades. 
As  suggested  by  the  word  >;Mlf,  and  because  the 
warriors  wore  on  their  rig  't  shoulders  a  red  cross, 
the  Crusades  are  commonly  called  the  "wars  of  the 

cross." 

166.  They   resulted   in     ily  about  a  century  of 
Christian     ilc  tv.r  Je'-usalciu.     Sino    1187  (when  i« 
was  retaken  by  the  Su  -acens  under  Saladin)  it  has- 
been  under  Mohammei  in  lontril.    The  Crusades, 
however,  had  oth'    and  very  important  results.    The 
Turkish  {)Owcr  was  checked  at  the  imi^ortant  forma- 
tive period  of  European  nationalities.     Before  the 
Crusades  had  come  to  an  end,  the  foundation  <  f  con- 
stitutional liberty  in  England  had  been  laid  in  the 
Magna  Charta  that  King  John  reluctantly  agreed  to, 
in  1 215.     As  through  sale  and   leath  the  number  of 
fiefs  decreased,  feudalism  dee  ined.     Because  of  this, 
logeiher  with  the  enhanced  importan- c  of  the  citifs, 


144 


Christianity  and  lis  Bible 


freedom  increased,  and  there  was  a  development  of 
representative  government.  As  suzerain  and  serf 
fought  side  by  side  for  a  common  ciusc,  the  sym- 
pathy increased,  and  the  social  difference  decreased, 
between  them.  Both  had  their  horizon  broadened 
by  contact  with  other  peoples  in  other  lands.  Thus 
their  wants,  and  so  their  trade,  increased.  After 
the  Crusades  the  ocean  travel  that  the  mariner's 
compass  had  made  possible  increased  this  develop- 
ment of  the  people.  The  discovery  of  America  and 
of  the  passage  to  India  around  the  Cape  of  Good 
Hope,  together  with  the  invention  of  printing,  all 
near  the  close  of  our  second  period,  helped  to  broaden 
men's  minds  and  to  give  them  different  ideals  than 
those  of  monasticism  and  cf  scholasticism. 

THEOLOGY,  CULTURE,  AND  REFORM 

167,  While  monasticism  is  of  early  origin  and  con- 
tinues today,  the  Middle  Ages  was  the  period  of  its 
greatest  power.  Its  abbots,  or  heads  of  monasteries, 
equal  to  bishops  and  about  as  numc'-ous,  and  its  vast 
armies  of  monks  who  were  pledged  to  obedience, 
celibacy,  and  poveity,  exerted  great  influence.  In 
the  thirteenth  century  arose  the  two  great  mendicant 
(or  begging)  orders— the  Franciscans,  founded  by 
Francis  of  Assisi,  and  the  Dominicans,  founded  by 
St.  Dominic.  Despite  its  excesses  and  shortcomings, 
mediaeval  monasticism  did  much  good,  charitable, 
and  missionary  work.     It  kept  learning  from  dying 


^^tatsM 


To  1517 


MS 


out  in  the  Western  church.  Out  of  the  schools  in 
connection  with  the  cathedrals  and  monasteries  were 
developed  some  famous  universities-among  them 
that  of  theology  in  Paris. 

168.  Our  second  period  of  church  history  includes 
all  the  Schoolmen,  who  began  in  the  eleventh  and 
ended    with    the    fifteenth    century.    Scholasticism 
sought  to  analyze  and  systematize  what  had  already 
been  given  by  th"  Fathers,  councils,  and  popes.    In 
so  doing  it  often  made  such  trivial  distinctions  and 
raised  sucli  absurd  questions  that  frequently  since  it 
has  been  referred  to  with  a  jest.    Taking  on  faith 
tl    «e  teachings  of  the  church,  it  sought  to  give  them 
a  rational   basis.    In  doing  so  it  sometimes  had 
skeptical  tendencies.    Its  watchword  was:    "I  be- 
lieve that  I  may  know."    It  sought  to  unite  faith  and 
k.  >wlodge,  theology  and   philosophy.    It  reached 
its  highest  in  the  thirteenth  century,  in  which  arose 
the   two  schools— the  Thomists,   followers  of  the 
great  Dominican  Thomas  Aquinas,  and  the  Scotists, 
followers   of   the   great    Franciscan    Duns   Scotus. 
Dante's  great  work  is  based  upon  this  scholastic 
theology,  which  gave  to  Roman  Catholicism  a  large 
part  of  \ii  theology  today. 

169.  According  to  this,  as  developed  by  the  School- 
men, there  were  seven  sacraments— baptism,  con- 
firmation. Lord's  Supper  (Eucharist),  penan.e, 
extreme  unction,  marriage,  and  ordination  (holy 
orders).    These  were  looked  upon  as  being  in  them- 


146 


Christianity  and  Its  Bible 


selves  channels  of  grace,  the  imparting  of  which 
depended  upon  neither  the  faith  of  the  people  nor 
the  morality  of  the  officiating  priests.     On  these 
priests  there  was  conferred,   in  the  sacrament  of 
ordination,  an  indelible  character,  >o  that  as  a  dis- 
tinct class  of  men  they  were  to  stand  between  God 
and  men.     In  keeping  with  the  idea  that  the  clergy- 
men   were    not    merely    preachers,    teachers,    and 
pastors,  but  priests,  the  Si-^per  was  not  figuratively, 
but  actually,  a  sacrifice  t    ered  upon  the  altar  on 
behalf  of  the  people.     After  considerable  controversy 
it   was   finally   settled,   three   centuries   before   the 
Reformation,  that  the  blood  and  the  wine  actually 
became  the  body  and  blood  of  Jesus.     This  is  the 
doctrine  of  transubstantiation.     For  fear  some  of  the 
actual  blood  of  Jesus  be  spilt,  the  cup  v/as  not  given 
to  the  people,  who,  for  fear  the  smallest  particle  of  the 
body  would  be  lust,  v.ere  given  wafers.     The  name 
of  the  wafer,  the  "host"  (from  the  Latin  word  for 
"sarritlce")    is  significant.     The  word   "mass"   is 
used  both  of  tlie  celebration  of  this  sacrifice  and  of 
the  whole  service  in  which  it  is  celebrated.     Tn  high 
mass,  js  distinguished  from  low,  the  service  is  sung. 
1 70.  To  marriage  was  ascribed  an  indelible  char- 
acter,  ,,o   :liat,   though  separation   was   permitted, 
divorce  >  vt  n  for  adultery  was  not.     Baptism  also 
conferred  indelible  c^anuter.     It  was  never  to  L.- 
repeated.     It  was  a  saving  ordinance     the  doctrine 
of  baptismal  regeneration.      Infants  were  baptized 


To  1517 


147 


tc  save  them  from  the  effects  of  the  state  of  sin 
into  which  they  were  born-i.  c.,  from  original  sin. 
The  sacrament  of  confirmation  was  administered  by 
bishops  to  those  at  least  seven  years  old.    In  it  the 
sign  of  the  cross  was  made  upon  the  forehead  with 
consecrated  oil.    The  sacrament  of  penance  atoned 
for  actual  as  distinguished  from  original  sin.    It  had 
three  parts— sorrow  of  heart,  confession  to  the  priest, 
and  some  work  of  satisfaction  ("doing  penance"). 
Extreme  unction-i.  e.,  the  anointing  the  dying  with 
oil-was  the  final  purifying  of  whatever  remainders 
there  might  be  after  baptism  and  penance. 

171.  Mortal  sins— i.  e.,  deadly  sins— meant  eternal 
punishment  in  hell.    The  punishment  of  venial  sins 
—i.e.,  of  minor  offenses— might  be  remitted  by 
penance.     Believers  for  a  longer  or  shorter  time 
after  death  were  sent  to  the  purifying  fires  of  purga- 
tory, to  be  prepared  for  eternal  happiness.    Prayers, 
and  especially  masses,  on  their  behalf  were  helpful 
in  getting  others  through  purgatory.     According  to 
the  doctrine  of  Thomas  Aquinas,  who  was  the  great- 
est of  the  Schoolmen,  Christ,  and  some  of  his  btst 
followers,  had  done  more  than  they  were  strictly 
under  obligation  to  do— i.  e.,  they  had  done  works 
of  supererogation.     They  thus  had  laid  up  a  store  of 
merit  that  was  in  the  possession  of  the  church.     This 
treasure  could  be  used  to  make  the  satisfaction  neces- 
sary for  the  sins  of  others.    This  was  the  belief  back 
of  the  sale  of  indulgences,  according  to  which  freedom 


148 


Chrislianitv  and  Its  Bible 


from  works  of  [)enancc  here,  and  purgatorial  fires 
hereafter,  was  obtained  for  a  money  consideration — 
forgiveness  was  bought  with  money. 

172.  In  contrast  with  the  theological  studies  of 
the  Schoolmen,  and  in  response  to  a  growing  desire 
for  a  broader  culture  than  theirs,  came,  most  mark- 
edly in  the  fifteenth  century,  the  revival  of  letters 
called  the  Renaissance,  or  new-birth.  The  period 
between  the  barbarian  invasion  of  the  earlier  Greek 
and  Latin  culture  of  Europe  and  the  Renaissance  is 
called  the  Dark  Ages.  Before  the  Reformation  the 
dawn  of  a  new  day  of  culture  had  come.  The  fall 
of  Constantinople  resulted  in  an  inflow  of  Greek 
scholars  into  Italy.  There  they  were  cordially 
received  at  the  Vatican,  or  papal  residence  in  Rome, 
and  by  the  Medici,  the  distinguished  patrons  of 
learning  in  Florence.  The  result  was  a  great  revival 
of  the  study  of  Greek  language,  literature,  etc.  In 
contrast  with  the  theological  Schoolmen,  there  thus 
arose  what  are  called  the  Humanists,  who  studied 
the  humanities— i.  e.,  studies  that  made  for  general 
culture,  and  distinguished  from  the  narrow,  scholas- 
tic study  of  divinity.  Sir  Thomas  More  of  England, 
the  author  of  the  famous  political  romance  Utopia, 
was  a  representative  of  Humanism.  The  greatest 
representative  was  the  brilliant  Erasmus.  In  his 
Praise  of  Folly,  and  frequently  elsewhere,  he  ridi- 
culed both  scholasticism  and  monasticism.     Human- 


.1-- 


To  1517 


149 


ism  not  only  helped  to  prepare  the  way  for  the 
Reformation,  but  it  also  helped  in  the  work  itself. 

173.  Before  i:      Reformation   there   were   many 
attempts  at  reform.     Noticeable  among  these  were 
the  attempts  of  the  Waldenses,  who,  despite  much 
persecution,  are  in  existence  today.     Against  a  her- 
etical sect  called  Albigenses  a  ruthless  crusade  was 
waged,  and  the  awful  tribunal  for  the  detection,  ex- 
amination, and  punishment  of  heretics  was  founded 
and  given  into  the  hands  of  the  Dominicans  in  1232. 
This  tribunal,  known  as  the  Inquisition,  played  an 
important  part  in  later  history  also.     In  England, 
in  the   fourteenth  century,  John  WicHf,  called  the 
"morning  star"   of   the   Reformation,   sought   for 
evangehcal  reform  and  was  influential  in  sending 
out  travehng  preachers  of  the  gospel.     His  greatest 
work  was  his  translation  of  the  Bible  from  the  Vul- 
gate into  Er  dish.     In  denying  that  the  bread  and 
wine  of  the  sacrament  were  actually  changed  into 
Christ's  body  and  blood,  he  repudiated  what  is  called 
transubstantiation.     Influenced  by  Wiclif's  writings, 
John  Huss  of  Bohemia  and  his  friend,  Jerome  of 
Prague,  sought  reform  and  suffered  martyrdom  a 
century  before  the  Reformation.     In  Italy,  almost 
at  the  close  ot  the  century,  Savonarola,  an  enthusias- 
tic Dominican  reformer  who  assumed  the  r6le  of  a 
prophet,  suffered  martyrdom  as  a  heretic  and  a  false 
prophet. 


CHAPTER  XII 

SINCE   15 1 7 
LUTHER   AM)  LUTHERANISM 

174.  Our  third  period  Ix-gins,  in  15:7,  with  the 
posting,  on  the  door  of  the  church  at  Wittenberg,  in 
Saxony,  Germany,  of  ninety  five  theses,  or  proposi- 
tions to  be  defended.  According  to  the  custom  of 
the  times,  this  meant  a  readiness  to  defend  them. 
They  were  concerning  indulgences.  The  money 
from  their  sale  was  to  be  used  for  the  building  of 
St.  Peter's  Church  at  Rome.  Tetzel,  who  was  sell- 
ing them  in  Saxony,  was  one  cf  the  most  ■■hnmeless 
traffickers  in  them.  They  were  the  occasion,  and 
one  of  the  causes,  of  the  Protestant  Reformation. 
Discoveries,  inventions,  the  revival  of  learning,  the 
meditations  of  the  Mystics,  the  work  of  preceding 
reformers,  and  the  growing  discontent  with  the 
management,  practices,  and  teachings  of  the  Roman 
Catholic  church,  had  prepared  the  way.  The  fulness 
of  the  time  had  come.     Martin  Luther  appeared. 

175.  As  monk,  professor,  and  preacher,  the  study 
of  the  Bible,  especially  of  Paul,  on  the  doctrine  of 
justification  by  faith,  had  the  greatest  influence  upon 
him.  Next  in  importance  were  the  works  of  Augus- 
tine, and  next  to  these  a  book  of  the  Mystics  called 
German  Theology.     "The  just  shall  live  by  faith" 

ISO 


mm 


H'  8, 


Since  15^7 


'51 


had  given  him  htlp  and  wa?-  the  heart  of  his  message. 
At  first  he  had  no  thought  of  breaking  away  from 
the  Church  of  Rome.     In  the  discussion  that  fol- 
lowed his  attaclv  on  indulgences  and  the  teaching 
back  of  them,  he  denied  the  supreme  authority  of 
the  Poi)e  and  atTirmcd  that  the  efficacy  of  the  sacra- 
ments depended  upon  the  recipient's  attitude  of  soul. 
When  in  1 521,  at  the  Diet  of  Worms,  he  was  asked 
to  retract  he  replied:   "  I  am  not  able  to  recall,  nor 
do  I  wish  to  recall,  anything;   for  it  is  neither  safe 
nor  honest  to  do  anything  against  conscience.     Here 
I   stand,    I   cannot   do   otherwise.     God   help   me. 
Amen."'    p:xcommunicated  by  the  Pope  and  under 
the  ban  of  the  emperor,  by  order  of  his  friend,  the 
elector  of  Saxony,  he  was  protected  by  being  seized 
and  carried  olT  to  remain  for  a  time  in  W^artburg 
castle.     There   he  began   what  is  often   called   his 
greatest   work— the  translation   of   tlie   Bible   into 

German. 

176.  Prominent  among  Luther's  helpers  was 
Philip  Melanchthon,  a  brilliant  young  Humanist. 
Between  Erasmus  and  Luther,  who  luul  been  .(uite 
intimate,  a  difference  arose.  L  was  due  panly  lu 
their  dilTerent  temperaments  and  partly  to  difference 
of  belief  concerning  the  will.  Another  Ilumauistit 
contemporary  of  Lulher.  Lirieh  Zwingli.  who  al.o 
pri-ached  .>u.^:nst  indulgen. cs,  was  [hr  kadrr  of  a 
parallrl  relormation  in  Suii/crland.  Lufii.  r  ai.d 
he  differed  Lon<  c-ming  ihc  Lord's   Supper.      '»hile 


r-'^:.^- 


f^-f-'' 


.vy».' 


•52 


Christianity  and  Its  Bible 


:^.l\. 


Luther  (k-nicd  the  Roman  Cathoh"c  doctrine  of 
transubstantiation,  the  actual  change  to  the  body 
and  blood  of  Jesus,  he  nevertheless  aflirmed  that 
"in,  with,  and  under"  the  bread  and  wine  the  true 
body  and  blood  of  the  Lord  were  received.  To 
Zwingli  the  service  was  simply  a  memorial  service. 
The  broken  body  and  shed  blood  were  simply  sym- 
bolized in  the  bread  and  wine.  "This  is  my  body" 
meant,  "This  signifies  my  body,"  Largely  because 
of  this  dilTerence,  the  adherents  of  the  new  move- 
ment were  divided  into  Lutherans  and  Reformed. 

177.  Because  of  the  view  that  each  state  must 
have  uniformity  in  faith  and  worship,  civil  wars 
arose  between  Protestants  and  Catholics  to  deter- 
mine what  would  be  the  religion  of  each  state.  The 
history,  therefore,  may  be  considered  best  by  coun- 
tries. Let  us  consider  those  in  which  Lutheranism 
figured  prominently.  In  Scandinavia  Lutheranism 
became  the  slate  religion,  first  in  Sweden,  and  then 
in  Denmark  and  Norway.  In  German)  it  was 
defended  by  the  Smalcald  League  of  Protestant 
princes.  This  Smalcald  war  ended  in  a  peace  by 
which  each  state  was  to  be  Lutheran  or  Catholic 
according  to  the  belief  of  its  ruler.  Theological 
controversies  followed  within  Lutheranism.  An 
insult  to  a  Catholic  procession  early  in  the  seven- 
teenth century  led  to  the  formation  of  an  evangelical 
union  of  a  number  of  Protestant  states,  as  opposed 
to  a   Catholic   league.     Between   these   began   the 


ittri 


Since  1517 


»53 


Thirty  Years'  War,  into  whirh  other  countries  were 
drawn,     (iuslavus  Adolphus,  the  king  and  hero  of 
Sweden,  brought   success  to  the  Protestant  cause. 
After  him.  Cardinal  Richelieu,  the  eminent  French 
statesman,  figured  prominently.     According  to  the 
Peace  of  Westphalia,  which  ended  the  war  m  164H, 
the  state  religions  were  to  be  what  they  had  been  in 
i6-'4-choscn  as  the  normal  year.     In  this  peace 
not  onlv  Catholics  and  Lutherans,  but  the  Reformed 
churches  also,  were  given  civil  and  religious  freedom 
throughout  the  empire.     These  three  have  today  by 
much  the  largest  number  of  adherents. 

CALVINISM  ON  THK  CONTINENT 

178.  Passing  from  Germany  to  Switzerland,  we 
pass  from  Luthcranism  to  the   Reformed  church. 
Zwingli  him?<li  died  on  tin-  battlefield  in  conflict 
v.ith   the    Roman    C:  ''^o\w   forces   of   Switzerland. 
Permanent  peace  wa>  not  iciuhcd  until  early  in  the 
dghtee-:h  century.     The  greatesi  na-ne  among  the 
Reformed  churches  was  John  Calvin.     !::xiled  from 
France  '  ecause  of  his  faith,  he  came  10  Geneva  m 
Switzerland  a  few  years  after  the  death  of  Zwingli. 
In  influence  he  rivals  Luther.     His  masterpiece  in 
theology,  entitled    The  Inslitutcs  oj  tke  ChrisUan 
Religion,  together  with  his  commentaries,  have  left 
their  impress  on   the  confessions  of  faith  of   the 
Reformer  churches.     From  him  came,  in  distinction 
from  episcopacy  with  its  bishops,  etc.,  the  prcsby- 


& 


K\J^X1 


»S4 


Christianity  and  Its  lUh'it 


tcrian  form  of  government.  In  his  i'  e  ministers 
arc  all  of  the  same  rank,  and  are  aided  by  dders 
elected  from  and  by  the  congregation.  'F"oday  th'^ 
Protestants  of  Switzerland  are  somewhat  in  the 
majority  and  belong  almost  entirely  to  the  Natioi  il 
Reformed  church.  There  i>  a  Free  Church,  but 
its  membership  is  small. 

i/Q.  In  France,  where  the  intlm  nee  of  Cahin  was 
such  that  he  may  be  called  one  of  its  Protestant 
church  fathers,  a  series  of  i  ivil  wars  broke  out  be- 
tween the  Catholics  and  the  Protestants  or  Hugue- 
nots. During  these  wars  occurred  the  treacherous 
massacre  of  the  Huguenots  on  the  night  of  St.  Bar- 
tholomew. At  the  close  of  the  sixteenth  ccntr.ry  the 
Edict  of  Nantes  gave  them  the  free  exercise  of  their 
religion.  Near  the  close  of  the  seventeenth  century, 
in  which  they  were  sui)pressed  ix)litically  by  Riche- 
lieu, the  edict  was  revoked.  The  result  was  the 
enriching  of  Protestant  countries  of  Europe  by  the 
intelligence  and  industry  of  the  Huguenot  refugees. 
Some  of  th(  M-  descendants  were  ofTicers  in  the  victori- 
ous invasion  of  France  l.y  the  Germans  in  the  Franco- 
Pri'ssian  War  of  1870.  Because  those  who  remained 
in  France  met  in  out  of  the  way  places,  this  period 
is  that  of  '•  the  church  of  the  desert." 

180.  Toward  the  close  of  the  eighteenth  century 
an  Edict  of  Toleration  was  issued.  This  was  just 
before  the  French  Revolution  (1789-1815).  At  the 
beginning    of    the    ninetccnih    century    Napoleon 


HMOll 


^3  x^«»jr^w.Ji 


Sire  1517 


'55 


cnf  red  into  a  ronconlat  (i.  c,  a  treaty  between  the 
Pope  ai,  '   I  state  concerning  the  Catholic  church), 
according  to  which    while  the  Catholic  church  was 
recognized  as  being  the  religion  of  the  majority  and 
was  maintained  by  the  state,  its  proiK-rty  was  owned 
by  the  state.    State  aid  was  given  to  Protestantism 
as  well.    At  the  beginning  of  the  twentieth  ( entury 
a  bill  providing  for  the  sejjaration  of  church  and 
state   became  law.     Its  aim   was  to   prevent   .ac 
scandals   of   ecclesiastical   and   political   intrigues. 
According  to  this  law  of  1905,  the  cost  to  the  state 
of  the  support  of  the  clergy  was  through  the  death 
of  those  then  living  gradually  to  become  nothing.    It 
was  to  ^    into  effect  December  11,  1906,  by  which 
time  every  religious  body  was  required  to  be  regis- 
tered as  an  "association  for  worship"  (association 
cultuelle).     The   Protestants,  who  are  in   a  small 
minority  as  compared  with  the  Roman  Catholics, 
complied.     Pope  Pius  X  refused  to  permit  Roman 
Catholics  to  register.    He  also  rejected  the  govern- 
ment's offer  to    give    its    recognition    of    Roman 
Catholic  worship  according  to  the  condition  in  an 
earlier  law  (1881).     On  the  situation  thus  produced 
a  Protestant  pastor  in  Paris,  Charles  Wagner,  author 
of  the  Simple  Lije,  wrote  a  sugge  Mvely  entitled 
article:    "  Rome  against  the  Republic."      In  it  he 
wrote; 

And  thus  a  system  most  massive  and  most  logical  has  led 
to  incoherence  through  the  exaggeration  of  authority.     In 


Ml 


M'iL 


IMi*i 


MICROCOPY    RESOLUTION    TEST   CHART 

lANSI  and  ISO  TEST  CHART  No.  2) 


1.0 


I.I 


1.25 


IS  1^ 

1^ 


13.2 


z  m 


2.5 
22 

2£ 
1.8 


i.4     IIIIII.6 


^  APPLIED  IK/MGE     Inc 

SS^_  '6-".3    EC'S!     Uoin    Street 

"^  ^octiester,    Ne.v    ^ork  i4bQ9         USA 

'—  f'^6)    -^82  -  0300  -  Phone 


'«sssHiaKV«'^»«sn^aKij^«&s»:^ssPM2Sfri^ 


»S6 


Christianity  and  Its  Bible 


olden  times  a  council  would  have  been  called,  and  light  would 
have  arisen  out  of  discussion.  Today  there  is  one  individual 
who  thinks  for  all  the  rest.  And,  as  he  is  badly  informed,  he 
stands  in  the  position  of  a  blind  man  leading  those  who 'see 
clearly  with  their  own  eyes. 

i8i.  The  influence  of  Calvin  was  also  strong  in 
the  Netherlands  or  Low  Countries.     In  the  conflict 
there  the  cruel  Duke  of  Alva  and  his  Bloody  Coun- 
cil put   many  thousands  of  Protestants  to  death. 
Through  William  Prince  of  Orange  (William  the 
Silent)  and  his  son,  the  seven  northern  and  Protes- 
tant provinces  in  time  became  freed  both  from  the 
yoke  of  Spain  and  from  that  of  the  Pope.     At  the 
close  of  the  Thirty  Years'  War,  in  1648,  the  Re- 
formed church  became  the  state  church.     In  the 
early  part  of  the  seventeenth  century  arose  a  contro- 
versy through  Professor  Arminius  and  his  followers 
who  emphasized  the  freedom  of  the  will  and  uni- 
versal grace— i.  e.,  ArminiarJsm  as  against  Calvin- 
ism's view  of  election,  atonement,  will,  grace,  and 
final   perseverance.     These,   the   "five   points"   of 
Calvinism,  were  expressed  in  the  Canons  of  Dort— a 
synod  called  because  of  the  controversy.     In  the 
adjustment  following  the   French   Revolution  the 
seven   Protestant   provinces  were  united   with  the 
southern    provinces.     It    was   not    long,    however, 
before  there  was  a  division  into  Holland,  in  which 
Protestants  are  in  the  majority,  and  Belgium,  in 
which  Catholicb  predominate,  but  in  which  there  is 
no  state  church. 


'^mis^r'mF^vmsis^ssiw::^- 


':Jirte^.^^^'''.^5lSIP*ft^4JiiiiiS£'  "i'ii: 


A^^^iF. 


iilLt 


Since  1317 


157 


ENGLAND  AND  SCOTLAND 

182.  The  influence  of  Calvin  was  deeply  felt  in 
Scotland,  where  through  John  Knox,  one  of  his  dis- 
ciples, the  Presbyterian  form  of  Protestantism  took 
such  Jeep  root.  Before  passing  to  that  interesting 
history,  it  will  be  better  to  treat  first  of  another  type 
of  Protestantism  distinct  from  both  Lutheranism  and 
Reformed— the  Church  of  England.  Because  he 
had,  as  against  Luther,  defended  the  seven  sacra- 
ments, Henry  VIII  of  England  had  won  from  the 
Pope  the  title  of  "  Defender  of  the  Faith."  When, 
ho\ve\  r,  the  Pope  did  not  give  his  consent  to  the 
divorce  and  subsequent  marriage  of  the  king,  the 
king  took  the  place  of  the  Pope  as  head  of  the  church 
in  England.  Otherwise  the  church  was  then  but 
little  changed.  Henry  was  succeeded  by  his  three 
children— Edward  VI,  Mary,  and  Elizabeth.  In 
the  reign  of  the  first.  Protestantism  made  rapid 
progress.  A  confession  of  faith  (forty-two  articles, 
which  in  Elizabeth's  time  were  changed  to  the  cele- 
brated Thirty-nine  Articles)  and  the  Book  oj  Common 
Prayer  were  prepared.  In  the  reign  of  Mary  the 
persecution  of  Protestants  was  such  that  she  has  been 
ci'Ued  "Bloody  Mary."  It  should  be  remembered, 
however,  that  when  in  power  the  Protestants  also 
persecuted. 

183.  In  the  reign  of  Eli/.abeth  Protestantism  was 
restored  to  power.  Its  form  of  government  was 
episcopal  rather  than  prcsbyterian.     In  its  worship 


^PTMiMK^R  'W^^HfmS      %-  ■  'PPv.' 


itl. 


^^M^i^^EM^^^^^lT^^^^nZ^yi^^AMEMl- 


iS8 


Christianity  and  Its  Bible 


it  used  prescribed  forms— i.  c.,  it  was  liturgical  or 
ritual.     As  the  state  church  its  legislation  was  unfav- 
orable, not  only  to  the  Catholics,  but  also  to  those 
Protestants  whom   we  call   Puritans.     An   Act  of 
Supremacy  required  all  clergymen  to  assent  to  the 
supremacy  of  the  sovereign  in  the  church.     An  Act 
of  Uniformity  sought  to  force  upon  all   the   pre- 
scribed form  of  worship.    Those  Puritans  u  ho,  with- 
out separating  from  the  established  church,  did  not 
conform  to  this  were  called  nonconformists— a  term 
applied  today  to  all  dissenters.  Those  who  separated 
from  the  church  were  called  Independents.     Among 
these,  and  going  back  to  at  least  the  first  half  of  the 
seventeenth  century,  are  the  Congregationalists  and 
English  Baptists.     In  the  middle  of  the  century  the 
Society  of  Friends  (Quakers)  originated  through  the 
preaching  of  George   Fox  concerning  the  "inner 
light." 

184.  In  the  beginning  of  the  seventeenth  century 
the  Stuarts  followed  the  Tudors  on  the  English 
throne.  James  VI  of  Scotland,  son  of  Mary  Queen 
of  Scots,  became  James  I  of  England  in  1603.  What 
is  called  the  Authorized  Version  is  also  often  called 
King  James'  Version,  because  translated  and  author- 
ized in  his  reign.  The  tracing  the  connections  (and 
the  comparing)  of  his  version  with  earlier  versions 
(Wiclif's,  Tyndale's,  Covcrdale's,  Genevan,  Bishops 
and  Rheims  and  Donai)  and  with  later  versions 
(Revised,  Twentieth  Century  Testament,  etc.)  is  an 


■H 


v-if^'^'itjiifi? •■«'.■■  ^TC^*';  •>:yiiirt- 


.'  ^'H^iTitaki         t  tti 


Since  ijiy 


159 


interesting  study.  In  the  reign  of  his  son  and  succcs  • 
sor,  Charles  I,  in  the  conflict  between  episcopacy 
and  Presbytcrianism,  the  latter  gained  a  temporary 
ascendency  in  England,  and,  with  the  help  of  the 
Scotch,  framed  the  famous  Westminster  Confession 
that  was  adopted  in  Scotland. 

185.  The  reign  of  Charles,  who  was  beheaded, 
was  followed  by  the  Commonwealth  of  Cromwell. 
As  an   Independent   he   was   favorable   to  neither 
prelacy    nor    Presbytcrianism.      After    Cromwell's 
death  these  united  to  bring  about  the  restoration  of 
the  Stuarts,  and  Charles  II,  son  of  Charles  I,  was 
crowned    king.     In    his   reign   Paradise   Lost   was 
written  by  the  blind   Puritan,   John   Milton,   and 
Pilgrim's  Progress  by  the  imprisoned  Puritan,  John 
Bunyan.     Ever  since  the  Restoration  the  Episcopal 
church  has  continued  to  be  the  established  church  of 
England.     Though  James  II,  like  his  brother  Charles 
II,  favored  Catholicism,  his  two  daughters— Mary, 
wife  of  William  of  Orange,  and  Anne— had  married 
Protestants.     The  birth  of  a  son  to  his  second  wife, 
who  was  a  Catholic,  occasioned  the  revolution  of 
1688,  when  William  and  Mary  came  to  the  throne 
and  gave  a  degree  of  liberty  to  the  dissenting  bodies. 
In  the  bc.'^inning  of  the  eighteenth  century  they  were 
followed  by  Anne. 

186.  In  the  first  quarter  of  the  eighteenth  century 
Methodism  began  as  a  needed  revival  in  the  estab- 
lished'church  of  England.    It  v/as  led  by  John  and 


s:^mk. 


i'^ii  ■S-'iM.-ii--^U'ii.'> 


m 


i^-vi:f>'l^-'-^-\ii*i,i\:^^'     i.^!-",lii?-.j&*' 


i6o 


Christianity  and  Its  Bible 


Charles  Wesley  and  George  VVhitefield.     A  promi- 
nent  feature   was   their   eloquent    field    preaching. 
A  difference  that  arose  between  the  Wesley's  and 
Whitefield  concerning  the  doctrine  of  predestination 
led  to  a  Calvinistic  and  an  Arminian  (Weslcyan) 
branch  of  the  movement.      The  separation  from  the 
established  church  of  England  did   not  come   until 
the  last  quarter  of  the  century,  after  Whitefield's 
death  and  before  the  death  of  the   Wesleys.     Of 
these,  John  had  the  executive  qualities  of  a  leader, 
while  Charles  is  famous  as  the  writer  of  hymns.     A 
very   evangelistic    Methodist   of   London,   William 
Booth,  in  the  last  quarter  of  the  nineteenth  century 
(1878)  founded  the  Salvation  Army.     Its  theologv 
was  that  of  Methodism.     Dressed  in  its  distinctive 
uniform,  it  aims  to  take  -'the  world  for  God."     The 
red,  yellow,  and  blue  of  its  " blood-and-firc  flag" 
symbolize    Christ's   blood.    Holy   Ghost   fire,   and 
heart  purity.     It  spread  rapidly  and  has  done  a  great 
work,  especially  among  the  lowest  classes.     It  was 
in  London,  also,  that  the  Young  Men's  Christian 
Association   began.     It  was  founded,  in   1844,  by 
a  clerk  named  George  WiUiams,  a  member  of  the 
established  church.     Fifty  years  later  he  was  made 
Sir  George  Williams.     Dying  in  1905,  he  lived  to 
see  the  organization   (commonly  called  the  Y.  M. 
C.  A.)  spread  throughout  the  civilized  world,  and 
"become  transformed  from  a  prayer-meeting  and 
missionary  enterprise  for  dry-goods  clerks  into  a 


Since  1517 


i6x 


great  modem  lay  order,  masculine  in  character, 
plastic  in  its  constitution,  devoted  to  a  broad  and 
varied  development  of  young  men,  and  engaged  in 
many  enterprises  for  general  social  progress." 

187.  In  the  first  half  of  the  nineteenth  century  the 
famous  "Tracts  for  the  Times"  appeared  at  Oxford. 
They  favored  the  teachings  of  Catholicism,  and  in 
the  ninetieth  tract,  which  was  the  last,  showed  how 
the  Thirty-nine  Articles  might  be  interpreted  in  a 
Roman  Catholic  sense.     Among  the  results  of  this 
Tractarian  movement  at  Oxford  was  the  passing  of  a 
number  of  Protestants  into  the  Catholic  church. 
Notable  among  these  were  John  Henry  Newman 
and  Henry  Edward  Manning,  botn  of  whom  became 
cardinals.     Professor  Pusey,  one  of  the  leaders  of 
this  Anglo-Catholic  movement,  remained  to  be  the 
recognized  leader  of  what  is  called  the  High  Church 
partv.     As,   since  the  middle  of  the  century,   the 
Romanizing  party  -n  the  established  church  has  been 
zealously  introducing  Roman  Catholic  ritual,  etc., 
the  name  "  Tractarians  "  has  given  place  to  the  name 
of "  Ritualists." 

188.  We  trust  that  even  this  short  summary  of  the 
salient  events  in  the  history  of  the  established  church 
will  help  to  a  truer  understanding  of  its  relation,  on 
the  one  side,  to  Roman  Catholicism  and,  on  the 
other,  to  the  dissenters  now  commonly  called  "non- 
conformists." These  latter  in  the  beginning  of  the 
twentieth    century    began    a   "passive    resistance" 


W^^^^i^ 


1 62 


Christianity  and  Its  Bible 


movement,   in  which   they  declined    to  pay   their 
school  taxes.     Suffering   the  consequences   in   the 
spoiling  of  their  goods  and  in  imprisonment,  they 
showed  their  disapproval  of  the  Educational  Act  of 
1902,  which,  they  felt,  gave  the  established  church 
an  unfair  advantage  with  the  children  of  England. 
With  the  understanding  that  this  condition  of  affairs 
was   to  be   improved,  the   Liberals  were  put  into 
power  with  a  large  majority.     A  bill  amending  the 
Act  of     )02  passed  the  Commons  in  May,  1906, 
with  nearly  200  majority.      Its  purpose,  however, 
was  so  changed  by  the  House  of  Lords  that  their 
amendments  were  rejected  by  the  Commons,  and 
the  bill  was  withdrawn.     In  the  feelings  thus  engen- 
dered, thoughts  of  mending  or  ending  the  House  of 
Lords  and  of  disestablishment  have  come  to  more 
frequent  and  more  distinct  expression, 

189.  Turninor  now  to  Scotland,  we  find  that  from 
the  time  of  ]c  ■•  .  himself  its  history  has  been 

characterized  '  ...  conflict.     In  the  sixteenth 

century  it  was  between  Protestants  and  Roman 
Catholics;  and  Protestantism  won.  In  the  seven- 
teenth century  it  was  within  Protestantism,  between 
episcopacy  and  Presbyterianism ;  and  Presbyterian- 
ism  won.  Then  it  was  within  Presbyterianism 
itself.  In  the  time  of  John  Knox,  Mary  Queen  of 
Scots  sought  to  restore  the  Roman  Catholic  religion. 
In  the  reign  of  her  son,  James  VI  (who  became 
James  I  of  England),  the  first  of  the  Scottish  cove- 
nants was  signed.    It  is  called  the  National  Covenant 


k:/^^JM^^'i'"''-i    tl 


Since  1517 


163 


in  which  the  king  and  people  pledged  themselves 
to  maintain  the  Reformed  religion  as  against  Roman 
Catholicism. 

190.  The  conflict  between  episcopacy  and  I'resby- 
terianism  followed.     When  Charles  I  tried  to  intro- 
duce a  liturgy  into  Scotland,  Janti  Geddes,  in  Edin- 
burgh, flung  her  stool  at  the  reader.     The  National 
Covenant,  with  a  reference  to  innovations,  was  again 
signed  at  Grey  Friars'  Church  in  Edinburgh.    Later 
in  Charles'  reign  what  is  called  the  Solemn  League 
and  Covenant  was  prepared  and  signed,  even  by  the 
king  himself.     This  aimed   at   the   extirpation  of 
prelacy  as  well  as  of  popery.    It  was  prepared  during 
the  temporary   ascendency  of   Presbyterianism  in 
England.    This   was  overcome   by   Cromwell   the 
Independent.     After  the  Restoration  the  Covenant- 
ers suffered    bitter    persecution,  especially  at  the 
hands  of  John  Graham  (Claverhousc).    After  the 
revolution  of   1688  Presbyterianism  was  re-estab- 
lished, and  in  the  union  of  England  and  Scotland,  in 
the  time  of  Queen  Anne,  one  of  the  articles  of  union 
was  that  Presbyterianism  should  be  the  established 
church  of  Scotland. 

191.  In  this  very  reign,  however,  an  act  was 
passed  which  has  led  to  much  contention  and  division 
within  Presbyterianism.  It  was  the  Patronage  Act, 
according  to  which  whoever  was  patron  of  the  parish 
had  power  to  appoint  its  minister.  This  led  to  the 
forming  of  the  Associate  or  Secession  Church,  which 
itself  became  divided.     A  little  later,  through  this 


C'.'ii         ;   '■'  V      ..'VOJ^M*.! 


'I'T^ 


?"jh-' 


■^i:^  ~'^MtT'^'s:Mmsmi^^^¥-^:rr'^''^Sr\ 


164 


Chrisliiinilv  and  lis  Bible 


same  act,  the  KdiVf  Church  and,  in  ihc  nineteenth 
century,  the   Free  Church   went   out.     Meanwhile, 
however,  a  tide  had  set  in  toward  union.     In  the 
early  part  of  the  nineteenth  century  the  divisions  in 
the  .Associate  Church  were  healed.     Near  the  middle 
of  the  century,  and  shuiily  after  the  secession  of  the 
Free  Church,   the   Associate  and    Relief  secessions 
became  the  United  Presbyterian  Ciiurch  of  Scotland; 
and  ill  1900  these  and  liie  Free  Church  became  the 
United    Free    Church    of    Scotland.     Two    do/en 
ministers  of  the  Free  Church  and  opposers  of  the 
higher  criticism,   etc.,  that    had   so   leavened   that 
church,  laid  claim,  on  ecclesiastical  and  theological 
grounds,  to  the  twenty  millions  worth  of  property 
of  the   Free   Church.     .Appealed   to   the   House  of 
Lords,  the  law  lords  decided  in  favor  of  what  is 
commonly  called  the  "Wee  Frees,"  and   made  a 
most  trying  and  dilTicuU  situation.     A  royal  com- 
mission xais  appointed  and  recommended,  in  view  of 
the  fact  that  the  Legal  Free  Church  was  unable  to 
administer  a'lcquately  the   whole  property,  that  a 
commission  be  appointed  with  power  to  divide  the 
property  so  as  to  gixe  to  the  Legal  Free  Church  all 
it  can  adequately  administer.     In  the  transference 
of  the  rest  preference  w^as  to  be  given  to  the  United 
Free  Church.     The  division  of  the  property  took 
place  before  the  close  of  iyo6.     "  "lie  wholesale 
spoliation  of  the  'heretics'  nhich  the  Wee  Frees 
began  after  their  legal  victory  in  1904  has  thus  boen 
rcdrcabed  and  brought  to  an  cud.' 


:>.' 


'^•,:  . 


CHAPTER  XIII 


SINCE   15 17- 
D  STATES 


-Continued 


UNITED  STATES  OF  AMERICA 

192.  Passing  from  the  Old  World  to  the  New,  vvc 
note  that  North  America  was  discovered  in  time  to 
become  a  refuge  from  the  persecutions  following 
the  Reformation.  Persecuted  in  England,  some  of 
the  Puritan  Independents  tied  to  Holland,  which 
they  left  for  America,  reaching  it  in  1620.  Their 
landing  at  Plymouth  is  often  referred  to  as  the  land- 
ing of  the  Pilgrim  Fathers.  All  the  other  events  of 
United  States  history  may  be  treated  as  coming 
before  or  after  two  great  events.  The  first  was  the 
War  of  Independence  (1776-83),  which  resulted  in 
separation  from  the  mother-count rv.  The  other  was 
the   Civil   War   (1861-65),   whli  ulted   in   the 

preservation  of  the  union     f  the   st:W' s  ar  d  in  the 
freedom  of  the  sla\   -. 

193.  In  the  period  before  the  \\  ir  i>\ 
ence  Congregationalism  became  the 
the  New  England  colonies.    These  ]h  r- 
tans  were  intolerant  to  other  Protest  ails 
Roman  Catholics.     Massachusetts  bani 
Williams  and  other  Baptists,  who  under  hin 
Rhode  Island.     Massachusetts  persecuted  u 
ers,  who  found  refuge  in  Rhode  Island.     L. 

165 


depend- 
'igion  o' 

'■■   Pun 

10 

T^oger 

unded 

>uak- 

thc. 


W^71y^M^WS^(^^^W 


1 66 


ChrisUanity  and  Its  fiibli 


settled  in  Pennsylvania,  which  was  named  after  the 
Quaker  William  Penn,  to  vviiom  Charles  II  i^avc  it 
in  payment  of  a  debt.  In  ditTerent  colonics  where  it 
became  the  state  religion  the  Episcopal  church  perse- 
cuted the  dissenters.  Soon  after  the  War  of  Inde- 
pendence the  states  in  ;■  hich  the  Episcopal  church 
predominated  obtained  religiou.  liberty.  In  some 
places  where  Congregationalism  predominated  the 
connection  between  church  and  state  lasted  into  the 
nineteenth  century.  There  is  now  ,.o  established 
church. 

194.  Among   the   prominent    names    before    the 
American  Revolution,  or  War  of  Independence,  is 
that   of  Jonathan   Edwards.     He   was   an   ardent 
adherent  of  Calvinism,  but  gave  it  a  germinal  modifi- 
cation that  was  afterward  greatly  developed.    This 
explains  the  fact  that,  while  he  is  sometimes  called 
the  founder  of  New  England  theology,  it  is  some- 
times referred  to  as  the  reaction  from  his  Calvinistic 
teachings.     Prominent  in   the  development  of  this 
theology  of  modified  Calvinism  are  the  names  of 
Hopkins,  Emmons,  and  Taylor.     Unitarianism  u  ^' 
Universalism   also   exerted    considerable    influence 
upon  it.    This  new  theology  or  divinity  played  an 
important  part  in  the  separation  of  Presbyterians, 
for  over  three  decades,  into  New  and  Old  Schools- 
divisions  that  were  united  again  a  few  years  after  the 
Civil  War.    The  hero  of  reunion  was  Henry  B. 
Smith.    A  contemporary,  Charles  Hodge,  of  Prince- 


:,v=    •  i,\-»j: :  'V'tivr  J^IS<^^-:.r^  r'--im^Mti^ii]ssfii!mF 


Since  l^iy 


i6; 


ton,  was  an  opjK^nint  of  the  New  Schawl.    Two  of 
his  sons  taught  in  I'rinctton. 

195.  By  the  time  of  the  Civil  War  (1861-65)  the 
new  divinity  was  in  the  ascendency  among  C^ongre- 
gationalists.  A  compromise  between  two  dilTerent 
degrees  of  "^  'illed  Calvinism  made  the  creed  of 
Andover    '  'V,    near    Boston.     It    represents 

what  is  c.  .  "Andover  theology."  Oberlin,  in 
Ohio,  like  Andover,  was  both  Congregational  and 
New  School.  Charles  G.  D.  I'inney,  the  great 
evangelist,  was  first  professor,  then  president,  in 
Oberlin.  Congregationalism  gave  to  the  world 
another  great  evangelist  in  D.  L.  Moody.  Among 
the  greatest  of  its  divines,  however,  was  Horace 
Bushnell  of  the  first  three  quarters  of  the  nineteenth 
century.  His  writings  have  exerted  great  influence 
on  the  decades  since.  His  treatment  of  the  doctrine 
of  the  Trinity  and  his  moral-influence  theory  of  the 
atonement  were  strongly  questioned  in  his  day. 

196.  As  contributions  from  the  United  States  to 
the  number  of  religious  movements  of  the  world  we 
have  the  Disciples,  Mormons,  Adventists,  and  Chris- 
tian Scientists— all  of  the  nineteenth  century.  Early 
in  the  century,  and  largely  through  the  influence  ni 
Alexander  Campbell,  arose  the  Disciples  of  Chri-i ,  or 
Christians,  who  are  sometimes  called  Campbellites. 
They  made  much  of  Christian  union,  had  weekly 
communion,  and  practiced  the  immersion  of  penitent 
believers  as  in  some  way  connected  with  remission 


mSSfW9tt-T'^MmiWM.  \ 


*-^  .  ,'*-*E(»   .'  ..  i 


il.,^^v*^.:-,^^6:^^ 


i68 


Christianity  and  Its  Bible 


of  sins.  One  of  their  ministers,  Sidney  Rigdon, 
had  considerable  to  do  with  the  originating  of  the 
Mormon  cliurrh. 

197-  It    seems    that    a    Presbyterian    minister, 
Solomon  Spaulding,  in  support  of  his  view  that  the 
North  American  Indians  were  Israehtcs,  wrote  a 
kind  of  romance,   but  failed  to  get  it   published. 
Through  Sidney  Rigdon  it  was  edited  so  as  to  be 
strongly  colored  with  his  views  concerning  immer- 
sion, etc.     As  thus  edited,  it  was  that  which  Joseph 
Smith  claimed  to  have  discovered  written  upon  gold 
plates.     This  was  in  the  hill  Culmorah,  near  Pal- 
myra, N.  Y.,  in  the  year  1823.    Twenty  years  later  he 
claimed  to  have  received  his  revelation  concerning 
polygamy.     The  following  year  he  was  murdered. 
This,  represented  by  his  followers  as  martvrdom, 
increased   the   influence   of    his   views.      Brigham 
Young,  the   ablest   of   the  "twehx-   apostles,"  be- 
came the  leader.     They  "treked"  to  Utah  in  1847. 
Nearly  all  the  additions  to  their  ranks  have  been 
from  the  lowest  classes  of  Protestants.     The  influ- 
ence of  Rigdon  is  seen  in  their  practice  of  immer- 
sion and  in  their  literal  interpretation  of  the  Bible, 
which  is  one  of  their  three  Specially  Sacred  books! 
198.  Other  literalists  in  the  treatment  of  Scrip- 
ture are  the  Plymouth  Brethren  and  the  Adventists. 
The  former  originated  in  the  Old  World,  whore  they 
are  often  called  Darbyites,  from  John  Nelson  Darby, 
a  leader  who  joined  them  in  1827.     They  are  mainiy 


Since  1517 


169 


Calvinistic  in  doctrine  and  have  no  ordained  minis- 
try. The  founder  of  the  Advcntists  was  WiUiam 
Miller,  who  through  his  unscholarly  treatment  of 
Scripture  predicted  that  at  a  particular  time,  not 
many  years  after  his  prophecy,  the  Advent,  or  second 
coming,  of  Jesus  to  the  earth  would  take  place. 
He  lived  longer  than  the  date  he  fixed.  Among  its 
half-dozen  or  more  divisions  are  the  Seventh- Day 
Advcntists,  who  keep  Saturday  as  the  sabbath. 
Their  common  behef  is  that  the  personal  coming  of 
Jesus  is  near.  It  is  not  to  be  preceded  by  the 
millennium. 

199.  The  movement  called  Christian  Science  was 
originated  in  1866  by  Mrs.  Eddy,  then  Mary  Baker 
Glover.     In   her   chief   work,    called   Science   and 
Health,  much  of  the  results  of  her  efforts  after  philo- 
sophic statements  can  scarcely  be  called  intelligible. 
Christian  Science  as  a  science  claims  that  "  mind  acts 
on  mind  to  dispel  the  illusion  of  sickness."     Back  of 
its  claim  to  be  "  Christian"  we  find  Christ  defined  as 
"a  divine  principle  not  person,"  and  Jesus  as  the 
"spiritual  idea  of  God  coming  to  material  behefs, 
rebuilding  and  destroying  them,  and  bringing  to 
light  man's  immortahty."     The  truth  in  Christian 
Science  is  the  acknowledged  power  of  mind  in  the 
matter  of  health. 

JESUITS  AND  CATHOLIC  DOCTRINE 

200.  The  Reformation  caused  a  counter-reforma- 
tion of  the  Roman  Catholic  church.    Most  notable 


170 


Christianity  and  Its  Bible 


^IS3-: 


in  this  are  the  Council  of  Trent  and  the  work  of  the 
Jesuits.  In  the  twenty-five  sessions  of  the  famous 
Council  of  Trent  (1545-63)  Roman  Catholicism 
strongly  expressed  her  doctrinal  position  as  against 
Protestantism.  Taking  the  place  after  the  Refor- 
mation that  the  once  powerful  Monastic  societies  had 
in  the  Middle  Ages,  the  Society  of  Jesus,  founded  by 
Ignatius  Loyola  at  the  middle  of  the  sixteenth  cen- 
tury, was  a  mighty  power  to  check,  and  often  to  turn 
back,  the  tide  of  Protestantism.  This  was  especially 
the  case  in  Austria,  Bohemia,  and  Hungary.  In 
understanding  Jesuitism  two  words  may  be  kept  in 
mind— "missions"  and  "methods."  The  missions 
were  of  three  kinds— home  missions  within  Catholic 
jurisdiction,  foreig;  missions,  and  missions  for  the 
conversion  of  Protestants. 

201.  Among  the  methods  used  were  probabiHsm, 
amphibology,  mental  reservation,  and  intentionalism. 
Probabilism  means  that  in  what  is  doubtful  it  is  not 
necessary  to  take  the  way  that  has  the  more  evidence 
in  favor  of  its  being  right  (that  would  be  probabili- 
orism),  but  one  is  at  liberty  to  follow  his  own  wish  in 
a  way  with  less  evidence  in  its  favor.  Amphibology 
is  the  constructing  of  a  statement  so  that,  though 
the  separate  words  be  understood,  the  whole  meaning 
will  be  doubtful.  Mental  reservation  means  the 
adding  mentally  to  that  which  is  spoken  something 
that  might  make  the  whole  statement  appear  very 
different  from  that  spoken,  and  even  directly  opposed 


Since  1517 


171 


to  it.    According  to  intcntionalism  the  end  justifies 

the  means. 

202.  All  this,  however,  docs  not  mean  that  among 
the  Jesuits  there  were  none  that  were  pious  and 
honest.    Their    methods    gave    them    power,    but 
caused  them  to  be  distrusted  and  hated,  with  the 
result  that  their  fortunes  were  checkered.     In  France 
Pascal's  famous  Provincial  Letters  exposed  the  im- 
morality of  their  casuistry.    They  were  opposed  to 
the  Jansenists.  These  were  followers  of  the  teachings 
of  Bishop  Jansen,  who  in  the  seventeenth  century, 
after  careful  study  of  Augustine,  sought  to  bring 
the  Roman  Catholic  church  back  of  the  Schoolmen 
to  the  religion  of  Augustine.    Jesuitism  as  opposed 
to  Gallicanism  was  Ultramontane.    Ultramontanism 
(a  word   meaning  "beyond   the  mountains"— i.e., 
beyond  the  Alps  where  Rome  was)  held  to  the  abso- 
lute control  of  the  Pope  over  the  whole  world. 
Gallicanism    (derived   from   the    word   for   Gaul, 
which  was  on  the  other  side  of  the  Alps  from  Rome), 
as  opposed  to  Ultramontanism,  was  the  spirit  and 
principles  of  those  who,  though  at  the  expense  of 
the  Pope's  absolute  control  of  the  church,  would 
have  a  large  degree  of  freedom  and  power  given  to  the 
Catholic  church  in  France  as  the  national  church. 

203.  It  was  Jesuit  Ultramontanism  that  obtained 
from\he  Vatican  Council  of  1870  the  dogma  of  papal 
infallibility-i.  e.,  when  he  speaks  ex  cathedra  in 
matters  of  doctrine  the  Pope  always  was  anl  is 


172 


CliristiiDiilv  and  lis  Bible 


infallible.  This  implied  the  infallibility  of  the  papal 
decree  of  1S54  concerning  immiculate  concei)iion. 
This,  it  should  be  remembered,  is  not  concerning 
the  belief  of  the  virgin  birth  of  Jesus,  as  m.iny  Pro- 
testants think,  but  that  the  \'irgin  Mary  herself  -.vas 
free  from  original  sin.  An  important  explanation 
cl  the  place  that  Mary,  the  mother  of  Jesus,  holds 
in  tlie  Catholic  church  is  that,  as  a  result  of  the  Arian 
controversy,  the  humanity  of  Jesus  was  tlxrurcd  bv 
the  emjjhatic  insistence  that  he  was  (Jod.  The 
desire  for  someone  to  come  between  him  and  man 
was  satisfied  in  his  mother.  The  condemnation  of 
Nestorius  for  refusing  to  call  her  the  "mother  of 
God"  increased  the  worship  that  was  given  her. 
This  worship,  called  Mariolatry.  is  now  an  impor- 
tant part  of  the  Roman  Catholic  religion.  Some  that 
were  opposed  to  the  dogma  of  papal  infallibility 
were  called  Old  Catholics  because  holding  to  the 
belief  of  Catholicism  with  the  exception  of  this  new 
leaching.  In  sympathy  with  these  Old  Catholics 
were  the  Jansenists. 

CREEDS,  SUNDAY  SCHOOLS,  AND  TEMPERANCE 

204.  As  distinguished  from  our  second  period,  our 
third,  like  the  first,  has  been  a  creed-making  period. 
To  the  first,  as  we  have  seen,  belong  four  great 
creeds.  In  the  second  the  one  noticeable  thing  is 
the  rejection,  by  the  Eastern  church,  of  the  one  word, 
filioque,  that  the  Western  church  had  inserted  into 


Since  1517 


173 


the  Creed  of  Chalccdon.    The  Eastern  church  holds 
to  this  creed,  which,  we  have  seen,  is  ihe  enlarged 
Nicene  Creed  as  it  was  indorsed  at  Chalccdon  in 
451.     In  our  third  period  three  confessions,  including 
a  wtechism,  have  been  added  to   he  doctrinal  state- 
ments of  the  Eastern  church.    To  this  period  also 
belongs.  -  the  Roman  CathoHc  church,  the  Triden- 
tine  Creed,  or  the  doctrine  of  the  Council  of  Trent. 
This  is  based  on  the  scholastic  theology  of  the  Middle 
Age.,   and    includes   the    Nicene   Creed    with   the 
filoque  inserted.    Together  with  the  two  important 
later  dogmas  of  immaculate  conception  and  papal 
infallibiUty,  it  therefore  goes  the  teaching  of  Roman 
CaihoHcism,  as  opposed  to  that  of  both  the  Eastern 
church  and  Protestanism.     Its  standard  catechism, 
xvith  its  questions  and  answers  for  the  theological 
training  of  the  children,  was  prepared  a  few  year? 
aft^T  the  Council  of  Trent. 

205.  The  creeds  of  Protestantism  are  mrny,  and 
originated  for  the  most  part  before  the  middle  of  the 
seventeenth  century.    They  include  the  Lutheran 
Book  oj  Concord.    This  consists  of  the  Apostles', 
Nicene,  and  Athanasian  creeds,  and  a  number  of 
distinctly   Lutheran   confessions.     It   includes   the 
Confession  o^  Augsburg  and  Luther's  two  catechisms 
for  the  trai        ,  of  the  .hi'.dren.     We  have  already 
referred  to  the  Thirty-nine  Articles  of  the  Episcopal 
rhurrh  of  England,  and  to  the  WestmiiiGter  Con- 
fession-the  g~reat  Presbyterian  symbol.     Its  longer 


174 


Christianity  and  Its  Bible 


and  its  shorter  catechisms  have  also  played  an  im- 
p(    tant  part  in  Prcsbytcrianism. 

206.  The  historical  connection  betv  ecn  the  later 
catechisms  and  the  catechetical  work  of  the  early 
church  (i.  c.,  its  work  of  training  converts  and  chil- 
aren)  wo'-Vl  be  considered  In  a  full  discussion  of  the 
Sunday-school  idea.  This  idea  may  be  found 
before  the  time  of  Christ.  Church  schools  for  Bible 
study  may  be  found  in  difTercnt  Christian  ages  before 
1780.  It  is  in  that  year,  however,  that  the  modern 
Sunday  school  most  commonly  is  said  to  have  begun. 
Its  father  was  Robert  Raikes,  editor  of  a  paper  in 
Gloucester,  England.  While  some  religious  leaders 
opposed  it,  John  Wesley  and  others  threw  their 
energies  into  it.  It  has  had  such  rapid  growth  that 
its  pupils  now  are  to  be  numbered  by  the  tens  of 
millions.  Advance  has  been  made  in  the  nature 
and  method  of  the  work  as  well  as  in  numbers. 
Efforts  have  been  directed  toward  making  the  study 
systematic  and  toward  putting  oxellent  helps  within 
the  reach  of  all.  The  undenominational  Sunday 
School  Times  was  started  in  1859.  Dr.  Henry  Clay 
Trumbull  was  for  years  its  efficient  editor-in-chief. 
Another  name  prominent  in  sabbath-school  work  is 
that  of  Bishop  J.  H.  Vincent,  leader  of  the  movement 
called  Chautauqua  after  the  place  of  its  great  educat- 
ing assembhes.  Still  another  of  its  prominent  names 
is  that  of  B,  F.  Jacobs,  of  Chicago,  who  was  largely 
instrumental  in  bringing  about  the  systematic  study 


Since  1517 


175 


of  the  Bible  in  uniform  lessons.  The  great  need  is 
of  superintendents  and  teachers  with  such  common- 
sense,  'raining,  and  spiritual  insight  that  they  can 
and  will  take  the  three  important  steps  in  truest 
study  of  the  Bible  and  other  religious  literature. 

207.  The  use  of  fermented  liquors  is  much  older 
than  that  of  distilled  liquors— rum,  brandy,  whiskey, 
gin,  etc.     Fermented  liquor  from  earliest  times  has 
been  used  for  its  taste  as  a  beverage  '.uid  for  its 
effects  as  an  intoxicant.    The  use  of  distilled  liquor 
can  be  tra.  .d  oack  into  our  second  period  of  church 
history.     It  was  highly  praised  by  Raymond  '-.uU, 
the  missionary.     Had  he  but  foreseen  its  effects, 
how  different  his  words  would  have  been !     It  v 
not  until  our  modern  period  that  it  came  into  general 
use.     By  the  beginning  of  the  eighteenth  century, 
while  coffee,  tea,  cocoa,  etc.,  were  largely  taking  the 
place  of  wine  as  a  beverage,  distilled  liquor  was 
largely  taking  its  place  as  a  means  of  intoxication, 
which  was  thus  more  ea<  "ly  within  the  reach  of  the 
poor,  who  could  "  get  drunR  for  a  penny."     Though, 
earlier  in   the   century,   John  Wesley  and  others 
opposed  the  drinking  habits  of  the  times,  the  modern 
temperance  movement  may  be  said  to  have  begun 
in  the  last  quarter  of  the  century.     Prominent  in  the 
movement  at  that  time  were  the  influential  writings 
of  Dr.  Benjamin  Rush,  of  Philadelphia.     The  first 
quarter  of  the  nineteenth  century  saw  the  formation 
of  a  number  of  te  aperance  societies,  of  which  one 


176 


Christianity  and  Its  Bible 


formed  in  Morcau,  N.  Y.,  in  1808  is  claimed  to  be 
the  first.  In  the  second  quarter  a  number  of  total- 
abstinence  societies  were  formed,  including  Father 
Matthew's,  originating  in  Cork,  the  Washingtonian 
in  Baltimore,  and  the  Sons  of  Temperance  in  New 
York.  The  third  quarter  saw  different  attempts  to 
bring  temperance  iss'Ts  into  politics.  It  also  saw 
the  formation  of  the  Woman's  Christian  Temperance 
Union,  which  in  the  last  quarter  of  the  century 
pronounced  in  favor  of  woman's  suffrage  and 
prohibition.  To  this  last  quarter  of  the  century 
belongs  the  great  work  of  Miss  Frances  E.  Willard 
(1839-98)  in  connection  with  what  i=  commonly 
called  the  W.  C.  T.  U. 


CHAPTER  XIV 

CHRISTIAN  MISSIONS 

THE   FIRST  PERIOD 

208.  The  history  of  Christian  missions,  in  our 
first  period,  is  that  of  the  one  church;  in  our  second, 
that  of  its  two  divisions,  east  and  west;  and  in  our 
third,  that  of  the  three  divisions  of  which  Protestant- 
ism is  the  third.     In  our  first  period  the  New  Testa- 
ment itself  was  born  in  the  midst  of  missionary  work. 
As  the  result  of  this  the  number  of  Christians  at  the 
close  of  the  first  century  had  increased  from  hundreds 
to  hundreds  of  thousands.    They  were  to  be  found, 
especially  in  the  great  centers,  all  around  the  Medi- 
terranean Sea  and  eastward.     In  the  next  two  cen- 
turies persecutions  only  fanned  and  fed  the  mission- 
ary fire,  so  that  it  spread  into  the  country  districts 
and  reached  lands  afar.    At  the  time  of  the  Coun- 
cil of  Nicaea  (325)  Christians  were  to  be  numbered 
by  the  millions,  and  were  increasing  rapidly  both 

east  and  west. 

209.  In  the  East,  however,  with  the  rise  and  spread 
of  Mohammedanism  in  the  seventh  century  the  tide 
was  turned,  so  that  before  the  close  of  our  first 
period  (the  middle  of  the  eighth  century)  the  early 
Christian  centers  in  Asia  and  Africa,  with  but  few 
exceptions,  were  completely  submerged.     Among  the 

177 


178 


Christianity  and  Its  Bible 


exceptions  were  the  Abyssiniuns  in  Africa,  and,  in 
Asia,  the   missionary  Xcslorians.     This  interesting 
Christian  body,  originating    \  eastern  Syria  as  fol- 
lowers of  the  teaching  of  Nestorius  concerning  the 
two  natures  of  Christ,  did  most  noble  missionary 
work  in  central  and  western  Asia.     Before  the  close 
of  our  first  period  the  Persian  church  had  become 
Nestorian,  and   Nestorian  missions   had  extended 
into  India  and  even  into  China.     The  story  of  this 
early  entrance  of  the  gospel  into  China  is  told  in  the 
mscriptions  on  a  Chinese  monument,  on  which  the 
names  of  Nestorian  clergy  were  found  in  both  Syrian 
and   Chinese. 

2IO.  Largely  through   Christians  now  unknown 
Christianity  spread  westward  in  early  times,  reach- 
ing the  shores  of  Great  Britain  long  before  they  were 
invaded  by  the  Anglo-Saxon  heathen.     Besides  Paul 
and  others  mentioned  in  the  New  Testament,  notice- 
able among  the  missionaries  of  this  early  time  are 
Ulfilas,  of  the  fourth  century;    St.  Patrick,  of  the 
fifth;  Columba,  of  the  sixth;  Augustine  (or  Austin), 
dying  early  in  the  seventh;    and  Boniface,  of  the 
eighth.     It  is  to  be  noted  that  the  first  translator  of 
the   Bible   into   a   barbarian   tongue,    "the   noble- 
hearted  Ulfilas,"  in  his  great  missionary  work  in 
central    Europe   among    the    Goths    presented    an 
Arian  Christianity.     Over  a  century  later,  in  the 
year  496,  the  baptism  of  the  Prankish  ruler  Clovis 
■nfo  .  rm'.tanan  Cinstianity,  as  opposed  to  this,  was 


.**!• 


Christian  Missions 


179 


ont'  of  the  secrets  of  the  success  of  the  Franks,  who 
thus  had  the  support  of  the  church.  This  baptism 
took  lace  about  the  time  of  the  death  of  St.  Patrick, 
who,  as  the  great  apostle  to  Ireland,  began  a  most 
remarkable  missionary  movement.  One  of  his  best 
iielpers,  especially  in  the  educational  part  of  his 
work,  was  a  woman  by  the  name  of  Bridget.  Of 
himself  he  wrote:  "I  was  reformed  by  the  Lord, 
and  he  has  fitted  me  for  being,  at  this  day,  what  was 
once  far  enough  from  me,  that  I  should  concern 
myself  or  take  trouble  for  the  salvation  of  others, 
when  I  used  not  to  think  even  of  my  own."  His 
call  to  the  Irish  suggests  Paul's  vision  of  the  man 
i  om  Macedonia. 

2ii.  One  of  the  great  representatives  of  St.  Pat- 
rick's missionary  movement  was  the  apostle  to 
Scotland,  Columba.  He  helped  make  the  isle  of 
lona  such  a  missionary  center  and  was,  like  Patrick, 
a  man  much  given  to  prayer.  They  both  repre- 
sented an  early  and  less  papal  type  of  Christianity 
than  that  which  was  introduced,  later,  by  Pope 
Gregory  I,  into  Anglo-Saxon  England.  It  should 
be  remembered  that  the  invasion  of  the  Anglo- 
Saxons  at  the  time  that  the  power  of  the  Roman 
Empire  was  waning  there  had  made  England  pagan 
again.  Gregory's  missionary,  Augustine  (or  Austin, 
and  to  be  distinguished  from  the  great  church 
father),  opposed  the  early  type  of  Christianity  of 
the  British  church,  and  in  time  it  was  practically 


i8o 


Christianity  and  Its  Bible 


ti  I 


overcome.  Boniface,  the  great  a{x>stle  to  the  Ger- 
mans, was  also  a  zealous  representative  of  the  papal 
church.  The  account  of  his  unpunished  felling  of 
the  oak  sacred  to  Thor,  and  of  the  effects  of  this  upon 
the  pagans,  suggests  the  story  of  Elijah  before  the 
priests  of  "  <al  and  the  cry  of  the  people,  "Jehovah 
he  is  God.  With  the  death  of  Boniface,  in  755, 
our  first  period  also  comes  to  an  end. 

THE  SECOND   PERIOD 

212.  In  our  second  period,  after  decades  of  con- 
flict, early  in  the  ninth  century  the  sword  of  Charle- 
n.agne  had  enforced  Christianity  upon  the  Saxons. 
Later  in  the  century  the  great  apostle  to  the  Scandi- 
navians was  Ansgar,  who  was  to  some  extent  a 
medical    missionary.    His    missionary    experiences 
read  like  those  of  Paul.      In  the  same  century  the 
great  missionaries  to  the  Slavs  were  the  brothers 
Cyril  and  Methodius,  who  reduced  the  language  to 
writing  and  translated  the  Bible  into  it.     Among 
the  eastern  Slavs,  before  the  close  of  the  tenth  cen- 
tury, Vladimir  the  Great  of  Russia  was  baptized. 
As  with  i!ie  Franks  at  the  baptism  of  Clovis,  this 
meant  that  'lis  people  adopted  Christianity.     This 
was     .'lilc    there    was    growing    friction    between 
Eastern  and  Western  Christendom,  but  before  the 
actual  division.     The  Russian  became  the  main  part 
of  the  eastern  church. 

213.  In  the  W^'^t,  beginning  at  the  dose  of  the 


&&5^ 


Christian  Missions 


i8i 


eleventh  century,  two  centuries  of  the  Crusades  dis 
sipated  energy  that  might  have  been  more  wisely 
expended  in  n..-.sions.  These  were  left  mostly  to 
the  great  monastic  orders.  Francis  of  Assisi  himself 
made  a  single,  very  courageous  effort  for  the  salva- 
tion of  the  Saracens.  But  the  great  missionary  to 
the  Mohammedans  was  the  Spanish  nobleman  Ray- 
mond Lull,  the  martyr,  whose  missionary  ideas  were 
so  far  in  advance  of  his  time.  Mohammedans, 

taking  Constantinople  in  r  j  -  ^iished  themselves 

in  Europe,  where  they  hi.  ever  since  remained. 
With  this  exception,  by  the  i  iie  of  the  Reformation 
practically  all  Europe  was  Christian  as  distinct  from 
pagan.  On  the  other  hand,  the  losses  in  Asia  were 
so  increased  that  even  the  aggressive  Nestorians  were 
nearly  destroyed,  though  they  have  managed  to  exist 
until  the  present  time.  Tn  Africa,  too,  there  were  left 
but  few  Christian  oases.  Among  them  was  that  of 
the  Abyssinian  Christians,  who,  like  the  Nestorians, 
exist  "unto  this  day." 


THE  THIRD   PERIOD 

214.  Coming  to  our  third  period,  a  few  sentences 
will  suffice  for  the  missionary  work  of  one  of  the 
three  divisions  of  Christendom— that  of  the  Greek 
church.  It  is  largly  the  work  of  the  national  Church 
of  Russia.  Its  history,  therefore,  is  mainly  the  his- 
tory of  the  growth  of  tb-  •>  siin  empire  over  North- 
ern Asia  to  the  Pacific  ..  i>  n.  ^  isbionaries  have 


l82 


Christianity  and  Its  Bible 


been  engaged  in  work  in  Europe,  in  Northern  Asia, 
in  Alaska,  and  even  in  Japan.  A  "Society  for  Ortho- 
dox Missions"  was  organized  in  1870. 

215.  Protestantism  at  first  expended  so  much  en- 
ergy in  differentiating  itself  from  Catholicism,  and 
m  differentiating  between  the  manv  sects  into  which 
It  divided  itself,  that  it  had  hVle  to  spare  for  missions. 
The  missionary  honors   for  the   first   part   of  the 
modern  period  belong  to  Roman  Catholicism.     The 
leading  place,  among  maritime  powers,  then  held  by 
Catholic  nations,  should  be  kept  in  mind  in  under- 
standing the  colonial  missions  of  this  period.     Fran- 
ciscans, Dominicans,  and  others  with  the  opening 
up  of  the  x\ew  World  engaged  in  zealous,  heroic 
work  among  the  natives.     Before  the  middle  of  the 
sixteenth  century  Jesuitism  also  was  sending  out  its 
missionaries.     One  of  these,  Francis  Xavier,  who 
was   enthusiasm   itself,    spread   his   enthusiasm   in 
India,  and  oven  into  Japan,  where  he  had  marked 
success.     The  missionaries  to  the  North  American 
Indians  manifested  much  heroism.     While  much  of 
the  Roman  Catholic  missionary  work  of  this  period 
was   superficial,   and   some   of  the   methods   were 
objectionable,  it  was  effective.     In  about  a  century 
after  the  Reformation,  by  the  year  1622  (an  impor- 
tant  date   in    Roman   Catholic   missions),   Africa's 
coast  had  been  touched  in  spots.  North  America 
had  been  penetrated,  Asia  pierced  through  even  into 
Japan,  Europe   had   given   back   several   countries 


Christian  Missions 


183 


from  Protestantism,  and  Central  and  South  America 
had  been  won. 

216.  In  1622  there  was  founded,  by  a  Jesuit  pope, 
■d  society  for  the  spread  of  the  faith.  To  this,  com- 
monly called  the  Propaganda,  is  intrusted  the  whole 
mission  work  of  Roman  Catholicism  in  all  countries 
where  it  is  not  predominant.  Its  territory  is  divided 
into  five  parts— Europe,  Asia,  Africa,  America,  and 
Oceania.     H.  W.  Hulbert  wrote: 

One  cannot  help  but  admire  the  compact  organization, 
the  shrewd  foresight,  the  zeal  and  devotion,  of  the  individual 
missionaries,  the  economy  in  the  handling  of  men  and  means 
and  the  breadth  of  view  taken  by  its  leaders.  The  wonder  is 
that  it  should  not  have  accomplished  more.  This  is  not  the 
place  in  which  to  point  out  many  and  glaring  defects  that  are 
obvious.  Wherever  today  Protestant  missions  are  found, 
there  are  the  Roman  Catholics  in  larger  numbers  and  with 
seemingly  larger  resources.  There  is  a  mutual  feeling  of 
distrust  and  active  opposition  all  along  the  line. 

ciy.  The  history  of  Protestant  missions  may  be 
divided  into  two  periods.  The  first  extends  from 
Luther  to  Carey — i.  e.,  from  early  in  the  sixteenth 
to  late  in  the  eighteenth  century.  In  explanation 
of  the  failure  of  both  Luther  and  Calvin  to  appre- 
ciate their  duty  to  foreign  missions,  he  whom  we 
have  just  quoted  wrote:  "The  smoke  of  the  battle 
about  them  obscured  the  distant  horizon."  The 
early  Protestant  missionary  work  was  largely  colo- 
nial. Coligny,  the  great  leader  of  Protestantism 
in  France  in  the  sixteenth  century,  attempted  to 


1 84 


Christianity  and  Its  Bible 


found  Protestant  colonies,  first  in  Brazil  and  later  in 
Florida,  but  failed  in  both.     Catholic  supremacy  on 
the  sea  gave  way  to  that  of  Protestantism,  as  repre- 
sented by  English  and  Dutch.    Much  of  the  colonial 
missionary  work  of  the  Dutch  was  superlicial.  even 
mechanical.     Though  far  from  fully  awake  to  the 
missionary  opportunities  in  her  growing  colonies, 
England  did  put  forth  some  effort  there.     The  colo- 
nial seal  of  Massachusetts  in  the  first  part  of  the 
seventeenth  century   epresented  an  Indian  as  saying: 
"Come  over  and  help  us."     Among  the  greatest 
missionaries  to  the  Indians  were  John  Eliot,  in  the 
seventeenth  century,  and,  in  the  eighteenth,'  David 
Brainerd. 

218.  The  missionary  event  of  the  first  half  of  the 
eigliteenth  century  was  the  beginning  of  the  marvel- 
ous work  of  the  Moravian  church.     With  its  motto, 
"  Venture  in  faith, "  it  has  ever  since  been  to  the 
world  what  in  earlier  times  the  Nestorians  were  to 
the  East.     This  remarkable  Christian  body  dales 
from  before  the  Reformation.     It  originated  in  Bo- 
hemia after  the  martyrdom  of  John  Huss.     While 
rejecting  Mariolatry  and  the  doctrine  of  purgatory, 
it  made  more  of  life  than  of  dogma,     .^fter  a  very 
checkered   career,    which  included   much   persecu- 
tion, these  Bohemian  Brethren,  as  they  were  com- 
monly called,  took  a  new  lease  of  life  in  1722— i.  e., 
just  a  century  afcor  the  founding  of  the  Propaganda! 
Under  Uie  protection  of  th-  godly,  heathen-loviag 
Count  Zinzendorf,  they  built  the  town  of  Hernhut 


tS^m 


tfhte»»«Mirgwr 


■1 


Christian  Missions 


i8s 


in  Moravia.  Hence  their  faith  is  sometimes  called 
Hernhuterism.  It  is  atTirmed  that  by  the  middle  of 
the  century,  in  a  period  of  less  than  two  decades,  they 
had  established  more  missions  than  all  the  rest  of 
Trotestantism  combined  had  established  in  two  cen- 
turies. Two  great  sayings  of  Zinzcndorf  are  repre- 
sentative of  these  United  Brethren,  or  Moravian 
Brethren,  and  arc  explanatory  of  their  missionary 
success:  "I  have  one  passion,  and  that  is  He— He 
alone;"  and  "Henceforth  that  place  is  my  home 
where  I  have  the  greatest  opportunity  of  laboring 
for  my  Savior."  Prominent  among  the  missionary 
names  outside  this  body  is  that  of  Frederic  Christian 
Schwartz,  whose  heroic  work  in  India  for  most  of 
the  second  half  of  the  century  continued  long  enough 
to  overlap  that  of  Carey  himself. 

219.  In  1792  William  Carey,  who  had  been  a 
cobbler,  preached  his  famous  missionary  sermon 
from  Isa.  54:2,  3,  with  the  memorable  divisions, 
"Expect  great  things  from  God,"  and  "Attempt 
great  things  for  God. "  With  the  organizing  in  that 
same  year  of  the  Baptist  Society,  with  Andrew  Ful- 
ler a^  its  secretary  and  Carey  as  its  first  missionary, 
the  era  of  effective  Protestant  missionary  societies 
had  come.  Among  the  great  missionaries  since  may 
be  mentioned:  Henry  Martyn  (1781-1812),  Robert 
Morrison  {1782-1833),  Adoniram  Judson  (1788- 
1849),  John  Williams  (i 796-1839),  Robert  Moffat 
(i 795-1883),  and  David  Livingstone  (1813-73). 


x86 


Christianity  and  Its  Bible 


M 


220.  Henry  Martyn  was  the  devout,  loving,  com- 
passionate Church  of  England  missionary  in  India 
and  Persia.  He  translated  the  Bible  into  Persian,  and 
wrote  concerning  India:  "I  lay  in  tears  interceding 
for  the  unfortunate  natives  of  this  country,  thinking 
within  mvself  that  the  most  despicable  Sudra  of 
India  was  of  as  much  value  in  the  sight  of  God  as 
the  king  of  Great  Britain. "  Robert  Morrison,  sent 
out  by  the  London  Missionary  Society,  was  the 
scholarly  layer  of  foundations  for  Protestant  missions 
in  China. 

22_    Adoniram  Judson's  Burmese  Bible  and  other 
labors  place  him  in  the  front  rank  of  missionaries. 
In  1810  with  a  few  other  students  he  joined  in  an 
appeal  that  led  to  the   formation  of  the  American 
Board.     One  of  these  students,  Samuel  J.  Mills, 
was  one  of  the  five  who  made  the  memorable  conse- 
cration at   Williamstown  in   the  famous  haystack 
meeting,  the  centennial  of  which  was  celebrated  in 
the  fall  of  1906.     His  words  make  a  good  mission- 
ary motto:     "We   can   do  it  if  we  will."     Theo- 
dore Parker  declared  that,  if  the  modern  missionary 
movement  had  done  no  more  than   produce  one 
Adoniram  Judson,  it  were  worth  it  all.     John  Wil- 
liams, the  martyred  apostle  to  the  cannibal  South 
Sea  Islands,  had  such  marvelous  success  that  an 
English  bishop  on  reading  his  life  remarked:    "I 
have  now  been  reading  the  twenty-ninth  chapter  of 
the  Acts  of  the  Apostles." 


■Mk 


^M 


m  ^<> 


Christian  Missions 


1S7 


222.  Robert  Moffat,  missionary  in  South  Africa, 
by  his  Christian  courage  and  love  tamed  the  fierce 
chief  Africaner  into  the  loyal  Christian  who  said  'n 
dying:  "My  former  life  is  stained  with  blood,  but 
the  blood  of  Jesus  Christ  cleanseth  from  all  sin.  ' 
Moffat,  like  Carey,  Morrison,  Judson,  and  others, 
waited  seven  years  before  the  beginning  of  the  harvest 
of  souls.  His  daughter,  Mary,  married  the  great 
missionary  explorer  of  Africa,  Livingstone,  whose 
motto  was:  "Trust  in  God  and  work  hard."  In 
1871  Henry  M.  Stanley  was  successful  in  the  errand 
on  which  he  had  been  sent  by  the  New  York  Herald. 
He  found  Livingstone  in  the  heart  of  Africa.  There, 
less  than  two  years  later,  the  great  missionary  was 
found  in  the  attitude  of  prayer — dead.  He  was 
buried  in  Westminster  Abbey. 

223.  Less  than  a  decade  after  this  death  occurred 
the  first  baptism  in  Uganda,  that  marvelous  mission 
in  the  heart  of  Africa.  From  its  instigation  through 
Stanley's  letter,  "Here,  gentlemen,  is  your  oppor- 
tunity— embrace  it,"  its  record  is  one  of  the  most 
thrilling  in  the  annals  of  missions.  Prominent 
among  the  names  in  connection  with  it  is  that  of  the 
Scotch  engineer,  Alexander  Mackay.  Because  of 
"his  heroic  exploits"  Lord  Rosebery  called  him  "the 
Christian  Bayard  whose  reputation  will  always  be 
dear."  He,  like  the  French  knight,  was  "without 
fear  and  without  reproach."  And  what  shall  I  more 
sav  ?    For  the  time  would  fail  me  to  tell  of  John  G. 


1 88 


Christianity  and  Its  Bible 


Paton  in  the  New  Hebrides,  and  many  others,  still 
with  us,  or  but  recently  passed  to  the  growing  number 
of  noble  missionaries  who  have  gone  before. 
Through  faith  they  subdued  kingdoms  and  wrought 
righteousness,  because  in  the  Macedonian  "Come" 
they  heard  the  great  commission,  "Go." 

FIELDS  AND  STATISTICS 

224.  There  is  time  further  for  only  a  few  general 
words  concerning  the  most   important  missionary 
fields.     Morrison  did  not  commence  work  among 
China's  four  hundred  millions  until  early  in  the 
nineteenth  century.     Today  there  are  thousands  of 
missionaries  and  over  a  hundred  thousand  communi 
cants.     At   the   beginning  of   this   century  several 
hundred  foreigners  and  thousands  of  native  Chris- 
tians were  murdered,  and  much  missionary  property 
destroyed,  by  the  uprising  of  the  anti-foreign  Boxers. 
The  missionary  work  speedily  recovered.     All  Chi- 
nese cities  are  now  open  to  Christian  influence,  for 
the  introduction  of  which   modern  facilities  have 
rapidly  increased.     The  use  of  opium  has  been  a 
great  curse  to  the  people,  and  a  stain  upon  the 
reputation  of  the  British  through  whom   the  awful 
trade  has  been  continued. 

Never  before  in  a  single  year  have  so  many  official  acts 
favored  Christianity  as  during  1906.  Two  viceroys  have 
either  ordered  or  advised  the  use  of  the  Christian  Scriptures 
in  the  eovemmenf  schools  and  amone  officials.     The  most 


Christian  Missions 


189 


influential  viceroy  in  the  empire  has  written  a  book  in  which 
he  commends  Christianity.' 

A  national  awakening  has  begun  that  will  make  for 
a  rapid  progress  like  that  in  Japan. 

225.  Japan,  with  its  half  a  hundred  millions, 
since  its  seclusion  was  broken  by  Commodore  Perry, 
of  the  United  States,  in  1854,  has  astonished  the 
world,  with  the  rapidity  of  its  progress.  From  the 
standpoint  of  war  this  was  shown  in  its  victory  over 
China  and,  still  more  markedly,  in  its  successful 
conflict  with  Russia.  Though  the  adherents  of 
Christianity  are  still  comparatively  very  few,  their 
influence  in  different  departments  of  national  life  i- 
altogether  out  of  proportion  to  their  numbers.  Of 
great  significance  is  the  way  in  which  Japanese 
influence  is  permeating  China  and  Korea.  The 
latter,  which  has  come  under  the  protection  and 
tutelage  of  Japan,  was  opened  up  by  medical  mis- 
sions as  late  as  1884.  Today,  however,  Korean 
Christians  are  numbered  by  the  thousands.  The 
war  between  Russia  and  Japan  opened  up  a  wider 
missionary  way  to  about  one-half  of  the  pagans  of 
the  world.  In  eastern  Asia  the  great  competition 
(to  use  a  mild  word)  is  that  between  an  awakened, 
aggressive  missionary  Buddhism,  with  its  over- 
whelming numbers,  and  Christianity,  with  its  few 
representatives.  It  is  said  that  in  1904  the  repairs 
of  a  Buddhist  temple  in  Japan  cost  more  than  was 

»  Missionary  Rtview,  Januarj",  1907. 


I  go 


Christianity  and  Its  Bible 


spent  all  that  year  in  Christian  missions  in  Japan. 
The  problem  of  native  churches  becoming  decreas- 
ingly  dependent  upon  the  superintendence  of  foreign 
missionaries  is  being  worked  out  in  Japan.  The 
Japanese  characteristically  are  adapting  as  well  as 
adopting  Christianity,  of  which  they  are  developing 
an  eastern,  as  distinguished  from  a  western,  type. 

226.  Of  India's  i)opulation  (about  one-fifth  of  that 
of  the  world  and  crowded  into  about  one-thirtieth 
of  the  earth's  area)   Hinduism  claims  two-thirds. 
In  the  way  of  the  christianizing  of  these  stands  the 
great    barrier    of    caste.     This    keeps    the    people 
separated  into  innumerable  classes,  with  the  Brah- 
mans,  or  priest  caste,  at  the  head.    The  restriction 
of  marriage  and  work  to  the  caste  into  which  the 
Hindu  is  born,  and  the  treatment  of  child-widows, 
many  of  them  not  in  their  teens,  yea  scarcely  more 
than  babes,  have  made  for  the  physical,  intellectual, 
and  moral  degeneracy  of  the   people.     The  great 
gain  of  Christianity  has  been  from  the  lowest  of  the 
four  great  divisions  of  castes  (Sudra),  and  from  the 
pariahs  or  outcasts,  who  nevertheless  are  divided 
into  many  castes  of  their  own.     Many  of  even  the 
Brahmans  are,  at  great  risk,  openly  becoming  Chris- 
tians; and  many  more,  who  are  not,  are  vying  with 
Christians  in  their  tributes  to  Christ;   but  they  are 
saying  to  the  Christians:    "You  are  not  like  your 
Christ."     Mohammedanism  has  a  large  part  of  all 
its  adherents  in  India,  of  whose  population  it  has 


■SUittiHIH 


Christian  Missions 


191 


about  one-fifth.  Like  Buddhism  and  Christianity, 
Mohammedanism  is  a  missionary  religion.  The 
great  conflict  between  its  crescent  and  the  cross  is  on, 
not  only  in  India  and  westward  into  Europe,  but 
also,  and  mainly,  in  Africa.  In  keeping  with  the 
growing  feeling  of  the  natives  of  India  that  they 
have  not  the  place  they  should  have  in  the  govern- 
ment of  the  country,  is  a  promising  missionary 
movement  that  is  laying  special  emphasis  upon  the 
work  of  native  Christians.  Foreign  missionaries 
have  not  their  access  to  the  minds  and  hearts  of  the 
other  natives  and,  compared  with  India's  many 
millions,  are  ver)'  few.  In  the  work  of  these  native 
Christians,  therefore,  lies  the  hope  of  India's  evan- 
gelization. 

227.  In  Africa  among  the  greatest  difficulties  in 
the  way  of  Christian  missions  are  the  intoxicating 
liquors  from  Christian  nations  and  the  polygamous, 
slave-trading  Mohammedans.  It  now  scarcely  seems 
credible  that  it  was  not  until  early  in  the  nine- 
teenth century,  and  after  a  parliamentary  fight  of 
decades,  that  a  law  went  into  force  for  the  abolition 
of  slavery  in  the  British  Empire;  and  that  it  was  not 
until  the  second  half  of  the  century  that  a  similar 
law  was  issued  in  the  United  States  of  America. 
Most  of  the  interior  of  Africa  was  unmapped  and 
unknown  as  late  as  the  middle  of  the  nineteenth 
century.  Today  there  are  still  large  stretches 
country,  both  north  and  south  of  the  Equator,  in 


i 


,kMrf*^V 


192 


Christianity  and  Its  Bible 


a 


which  the  rosih'1  can  scarcely  he  said  to  have  had 
yet  a  chance  to  be  heard.  However,  a  splendid 
befjinning  has  been  made;  and  the  "dark  continent," 
from  coast  to  coast— '.ast  and  west  and  north  and 
south— has  its  means  )'  civilized  travel  and  its  lines 
of  missionary  lights.  A  sugi^estive  comparison  for  a 
missionary  article  that  would  awaken  sorrow  and 
indignation,  admiration  and  joy,  is  that  between  the 
atrocities  of  a  profes:,cdly  Christian  civilization  in 
the  immense  Congo  Free  State  and  the  benefits  of  a 
truly  Christian  civilization  in  the  neighboring  Ugan- 
da. Africa  and  Asia  (the  two  largest  of  the  con- 
tinents) as  compared  with  the  others  are  non- 
Christian.  South  and  Central  America  are  mainly 
papal  and  pagan.  Thrilling  are  the  anna's  and 
marvelous  the  success  of  missionary  work  on  the 
islanus  of  the  Pacific. 

228.  Omitting  for  the  moment  the  statistics  of  the 
non-Protestant— i.  e.,  larger— part  of  Christendom, 
and  estimating  the  non-Christian  population  of 
the  world  in  round  numbers  at  a  billion,  how  pitifully 
small  seems  the  statistics  of  the  Protestant  missionary 
societies  of  the  world  in  their  mission  to  non-Christian 
and  non-Protestant  peoples!  As  given  for  1906  in 
the  Missionary  Review  oj  the  World,  we  find  ovc^  a 
million  pupils  in  the  schools  of  the  missions,  ap- 
proaching to  two  million  communicants,  over  four 
million  adherents,  an  income  of  twenty-five  mil- 
lion doliarb,  one-seventh  of  which  came  from  the  for- 


■■ 


Ch.  istian  Missions 


193 


vign  field  itself.  In  this  there  was  a  force  of  over  one 
hundred  thousand  missionary  workers,  five-sixths  of 
whom  were  natives.  Estimating  Catholic  missions, 
though  of  a  different  kind,  as  having  numbers  some- 
what larger  than  these,  and  the  Greek  church  with 
figures  very  much  less,  surely  foreign  missions  are 
still  a  babe  in  swaddling-clothes  and  lying  in  a 
manger.  But  in  that  babe  what  divinity,  what 
power !  Let  us  be  wise  and  bring  to  this  babe  gold, 
frankincense,  and  myrrh.  Inspiring  are  many  of 
the  records  of  foreign  missions,  but  so  much  is  yet 
to  be  done!  Let  those  of  us  who  are  playing  at 
foreign  missions  get  to  work. 


CHAPTER  XV 

LITKRATURE,  ARTS,  AND  SCIENCE 

LITERATURE 

229.  As  the  expression  of  its  religious  life,  Chris- 
tianity has  an  increasingly  large  literature  of  which 
the  New  Testament  is  a  very  small  part.     Its  prose 
includes  the  works  of  Fathers,  Schoolmen,  reformers, 
philosof)hers,  theologians,  historians,  and  preachers. 
To  mention  but  one  devotional  book  for  each  period, 
we  have  Augustine's  Conjessions  in  the  first,  the 
Imitation  oj  Christ  by  Thomas  a  Kempis  in  the 
second,  and  Bunyan's  Pilgrim's  Progress  in  the  third. 
In  the   first   period   Origen,   Augustine,   Ambrose, 
Chrysostom,  and  others  of  the  Fathers  were  able 
preachers.     In  addition  to  iht  reformers  before  the 
Reformation,  Bernard  of  Clairvau.x  and  John  Tauler 
were  among  the  eloquent  preachers  of  the  second 
period.     To  our  third  period,  in  the  sixteenth  cen- 
tury belonged  the  reformers;   in  the  seventeenth,  in 
England,    Taylor,    Baxter,    and    Bunyan    and,    in 
France,   Bossuet  and  Fenelon;    in  the  eighteenth 
the    Wesleys,  Whitefield,  and   Jonathan    Edwards; 
and  in  the  nineteenth,  Beecher,  Brooks,  Chalmers, 
Spurgeon,  MacLaren,  and  others. 

230.  The  poetry  of  Christian  literature  includes 
innumL-rablc  hymns.     The  Ejiglisli-speaking  world 

194 


Literature,  Arts,  and  Scieme 


>95 


is  ikfi)ly   indebted   to  the   High   Churchman   Dr. 
Niale  for  his  beautiful  rc-ndcring  of  the  larly  hymns. 
The  best  Oreek  hymns,  according  to  him,  beh)ng  to 
the  hundred  yean,  beginning  with  the  second  (juarter 
of  the  e).;hth  century,  and  so  beginning  in  our  second 
period.     To  that  hundred  years  belongs  the  original 
of  his  e.viuisite  hymn  "  Art  thou  weary  ?  "     From  the 
first  part  of  a  very  long  Latin  poem  of  Bernard  of 
(Tuny,  Dr.  Xeale  has  given  us  those  beautiful  and 
popular  hymns  concerning  heaven— "Jerusalem  the 
^rolden,"  etc.     Contemporary  with  Bernard  of  Cluny 
was  the  great  Bernard  of  Clairvaux,  the  irresistible- 
preacher  of  the  Second  Crusade.     From  a  Latin 
poem  by  him  we  have  been  given  some  b.-autiful 
hymns  addressed  to  Jesus.     To  the  next  century 
belongs  the  hymn  rendered  by  Walter  Scott  "That 
day  of  wrath,''  etc.     A  little  later  the  hymn  concern- 
ing "  Mary  at  the  cross  her  station  keeping"  {Stabal 
mater)   was  composed.      In  our  third   period   the 
Reformation  owed  much  to  Luther's  hymns,  espe- 
cially to  his  "A  mighty  fortress  is  our  God."     Next 
to  Luther  in  German  hymnody  is  Paul  Gerhardt, 
of  the  seventeenth  century.     The  two  great  names 
in  English  hymnody  are  Watts,  practically  its  creator, 
and    his   successor,    Charles   Wesley,    both    of    the 
eighteenth  century.    To  this  century  also  belong  the 
hvmns  of  Philip  Doddridge,  and  the  Olney  hymns 
of  John  Newton,  of  Olney,  and  hi>  friend,  the  melan- 
choly William  Cowper,  who  v/as  a  contemporary  of 


196 


Christianily  and  Its  Bible 


i 


Burns,  the  peasant  poet  of  Scotland.     In  the  nine- 
teenth century  Roman  Cathoh'cism  ',v , -,  rv-,.r^-tnted 
by  Faber,  the  Engh'sh  church  by  K  t'li ,  am  non 
conformity  by  Bonar. 

231.  Its  hymns  are  only  a  part  oi  the  pu^.i  •  of 
Christian    literature.     Prominent    among  its  great 
works  must  be  placed  the  Divine  Comedy  of  Dante, 
who  may  be  placed  with  Homer,  Shakespeare,  and 
Goethe  as  one  of  the  four  greatest  poets  of  the  world. 
Akin  to  Dante's  great  work,  in  our  second  period,  is 
that  of  Milton's  Paradise  Lost  and  Regained,  in  our 
third.     To  the  last  part  of  the  eighteenth  and  to  the 
beginning  of  the  nineteenth  century  belong  Words- 
worth and  Coleridge.     These,  with  the  less  gifted 
Southey,  belong  to  what  is  called  the  "Lake  school." 
They  were  contemporaries  of  Byron  and  Scott.     Of 
these,  Byron  was  the  greate-  poet,  but  his  poetry, 
to  say  the  least,  was  not  very  religious.     Scott  ex- 
celled as  a  novelist.     In  fact,  the  study  of  all  fiction 
may  be  wisely  divided  into  two  periods  by  the  works 
of  Scott.     Stopford  A.  Brooke  begins  his  comparison 
of  Browning  and  Tennyson  with  the  words:   "Par- 
nassus, Apollo's  mount,  has  two  peaks,  and  on  these, 
for  sixty  years,  from  1830  to  1890,  two  poets  sat 
till  their  right  to  these  lofty  peaks  became  unchal- 
lenged."    While  Browning  represented  robust  faith, 
and  Tennyson  the  doubts  of  the  age  as  well  as  its 
faith,   Matthew   Arnold  represented  its  unbelief  as 
well  as  it'       ubt  and  faith. 


^ 


■^m  m  ^m 


Literature,  Arts,  and  Science 


197 


232.  The  influence  of  the  Bible  upon  subsequent 
Christian  literature  has  been  altogether  out  of  pro- 
portion to  its  size.     How  great  its  inspiration  in 
English  literature,  especially  the  best !   Its  influence 
upon  Milton  was  such  that  the  presentation  of  his 
religious  views  have  been  so  identified  with  the  Bible 
that  sometimes,  where  they  differ  from  or  supple- 
ment it,  they  are  viewed  as  if  taken  from  the  Bible 
itself.   Intelligently  to  read  Shakespeare  and  Tenny- 
son implies  a  knowledge  of  the  Bible  that  many  col- 
lege students  do  not  possess.   The  pages  of  Macaulay 
and  of  Ruskin  are  brightened  by  it,  and  the  eloquence 
of  Gladstone,  Webster,  Burke,  and  Bright  is  heigh- 
tened by  it.     Dickens  replied    to    Walter    Savage 
Landor  that  he  got  the  style  that  Landor  praised 
"frou.  the  New  Testament  to  be  sure."     That  he 
got  more  than  his  style  from  the  Bible  his  writings 
frequently    show.     Its    influence    upon    Thackeray 
was  also  great.   To  Scott  it  was  The  Book.    Through 
the  whole  range  of  English  which  it  has  pr  ictically 
made,  its  influence  is  reflected,  not  only  in  definite 
references,  but  also  in  the  making  and  the  molding 
of  the  greatest  thoughts;  and  as  with  English   lit- 
erature, so  with  those  of  other  tongues. 

ART 

2^1  After  Alexander's  time  Greek  art  declined. 
Then  military  supremacy  passed  to  Rome,  whose 
art  was  inferior  to  that  of  Greece.    The  excavation 


198 


Christianity  ani    lis  Bible 


of  Pompeii  and  Herculaneum,  buried  by  the  eruption 
of  Vesuvius,  shows  that  much  of  the  Roman  art  was 
immoral.  Because  of  this,  together  .  "th  its  service 
to  idolatry,  it  was  opposed  by  the  early  church.  As 
the  early  period  of  church  history  was  largely  a  period 
of  persecution,  there  was  not  much  occasion  for 
church-building.  To  this  time,  however,  belong  the 
catacombs  and  their  symbols. 

234.  The  catacombs  are  associated  with  the  times 
of  persecution  as  the  hiding-places  of  the  living  as 
well  as  the  burial-places  of  the  dead,  including  some 
of   the   martyrs.     The    most    important    from   the 
standpoint  of  Christian  art  and  history  are  those  just 
outside  of  Rome.     There  are  over  fifty  of  these,  in 
which  millions  were  buried  between  the  beginning 
of  the  second  century  and  the  beginning  of  the  fifth. 
They  consist  mainly  of  many  n  "Us  of  galleries,  cut 
out  of  the  white  tufa  stone,  which  is  easily  worked. 
Into  the  sides  of  these  galleries  the  bodies  were 
placed,  and  the  opening  was  closed  with  a  stone 
slab  bearing  an  inscription  and  a  Christian  symbol. 
One  of  these  was  the  fish,  because  the  letters  of  the 
Greek  work  for  "fish"  were  the  first  letters  of  the 
Greek  words  for  "Jesus  Christ,  God's  Son,  Savior." 
Upon  the  walls  and  roofs  were  symbols  and  scenes. 
The  so-called  "catacomb  churches,"  which  were  in 
connection  with  the  galleries,  the  light,  and  the  air, 
were  too  small  to  accommodate  many. 

235.  When    the    period    of    persecution    passed, 


Literature,  Arts,  and  Science 


199 


occasion  arose  for  the  building  of  many  churches. 
In  the  time  of  Constantine  they  were  built  in  two 
distinct  styles— the  Byzantine  and  basilican.  Of 
these  the  Byzantine,  in  which  the  cupola  or  dome  is 
prominent,  has  flourished  mainly  in  the  East.  In 
Constantinople  the  Church  of  St.  Sophia  (now  a 
Mohammedan  mosque)  was  built  in  this  style. 
Because  of  the  grandeur  of  its  dome  and  the  richness 
of  its  material  it  is  said  that  the  emperor  Justinian, 
exclaimed  at  its  completion:  " I  have  surpassed  thee, 
O  Solomon!"  A  notable  example  of  t  later  devel- 
opment of  this  style  is  St.  Marks  in  Venice.  The 
basilican  style  arose  in  imitation  of  the  Roman 
basilica.  This  was  a  rectangular  building,  with  a 
platform  at  the  farther  end  and  with  the  central 
part  or  nave  separated  from  the  side  aisles  by  rows 
of  rolumns.  This  flourished  mainly  in  the  West, 
where  in  the  eleventh  century  it  was  developed  into 
the  Romanesque. 

236.  In  the  Romanesque,  in  place  of  a  flat  ceiling, 
the  round  arch  abounds.  It  is  commonly  viewed 
as  but  a  transition  to  the  Gothic  style.  In  this  the 
pointed  arch  and  spire,  which  are  so  prominent, 
suggest,  not  simply  an  aspiration,  but  a  striving  for 
the  highest.  A  great  example  is  the  Cathedral  of 
Cologne  in  Germany.  It  is  interesting  to  note  that 
in  the  development  of  both  the  Byzantine  and  the 
basilican  styles  increasing  prominence  was  given  to 
the  form  of  the  cross  in  the  ground-plan  of  the  church 


.v-» 


200 


Christmnit\  and  Its  Bible 


1 


—the  Greek  cross  in  the  Byzantine  and  the  longer 
Latin  cross  in  the  basilican.  By  the  time  of  the 
Reformation,  while  the  Byzantine  still  ruled  in  the 
East,  in  the  West  the  Gothic  had  given  place  to  the 
Renaissance,  in  which  the  round  arch  of  the  Roman- 
esque, the  cupola  of  the  Byzantine,  and  the  Greek 
columns  are  found.  Its  chief  example  is  St.  Peter's 
at  Rome.  For  the  building  of  this  was  used  the 
money  from  that  sale  of  indulgences  that  occasioned 
the  Reformation. 

237.  It  is  interesting  to  notice  how  many  great 
artists  were  alive  in  the  year  151 7.  To  menti(m  but 
six  of  the  greatest  artists  the  world  has  ever  seen,  we 
have  Leonardo  da  Vinci,  Michael  Angelo,  Raffael, 
Titian,  and  Correggio  among  the  Italians,  and 
Durer  among  the  Germans.  In  painting,  and  still 
more  in  sculpture,  after  the  golden  age  of  Angelo 
and  Raflfael  the  arts  declined.  Among  the  names 
worthy  of  prominent  mention,  however,  are  Murillo, 
the  Spanish  painter  of  the  seventeenth  century;  Ho- 
garth, the  English  painter  of  the  eighteenth;  and  in 
the  nineteenth,  among  painters.  Turner,  Holman 
Hunt,  and  Tissot,  and  among  sculptors,  Thorwald- 
sen  and  Ranch. 

238.  The  extreme  attitude  toward  art  taken  by 
Puritanic  Protestantism  is  seen  in  Macaulay's 
description  of  the  Puritan  regime  in  England : 

The  Parliament  resolved  that  all  pictures  in  the  royal  col- 
lection which  contained  representations  of  Jesus  or  of  the 


- ,„^amBBsam 


;♦ : 


.,■; 


IJterature,  Arts,  and  Science 


30I 


Virgin  Mother  should  be  burned.  Sculpture  fared  as  ill  as 
painting.  Nymp!..s  and  Graces,  the  work  of  Ionian  chisels, 
were  delivered  over  to  Puritan  stone-masons  to  be  mado 
decent. 

Though  having  as  elaborate  a  ceremonial  worship 
as  Roman  Catholicism  the  Greek  chur-'  does  not 
make  as  much  use  of  the  fine  arts  in  its  worship. 
The  use  of  sacred  images  ("icons")  in  worship  led 
to  over  a  century  of  bitter  strife  and  persecution. 
Those  who  opposed  it  are  called  "iconoclasts." 
The  result  was  that  in  the  Eastern  church,  since 
the  middle  of  the  ninth  century,  while  the  worship 
of  raised  images  has  been  forbidden,  flat  images 
are  used  in  worship. 

239.  The  source  and  center  of  Christian  art  is 
Christ.  In  fresco,  mosaic,  sculpture,  and  painting, 
however  affected  by  the  artists'  nationality  an  'me, 
there  is  recognizable  one  "  supreme  face  "  through- 
out the  centuries  of  Christian  art.  In  the  Middle 
Ages  especially  he  was  represented  as  a  judge.  A 
common  representation  of  him  is  as  the  suffering 
Savior.  In  striking  contrast  to  the  realism  of  the 
painted  crucifix  is  the  modern  painting,where,  instead 
of  a  portrayal  of  his  physical  suffering,  there  is 
between  the  crosses  of  the  thieves  but  an  indescrib- 
ably beautiful  light.  It  is  for  us  all  to  get  the  truest 
vision  that  the  eyes  of  our  souls  can  see,  and  not  to 
be  disobedient  to  the  heavenly  vision. 

240.  The  prominent  names  in  the  development 


.;:.X 


2oa 


Christianity  and  Its  Bible 


j*^.-.- 


of   church   music   before    15 17    are   Ambrose   and 
Gregory  the  Great.     Shortly  after  that  date,  when 
there  was  danger  of  music  being  banished  from  the 
Roman  Catholic  church,  the  genius  of  Palestrina 
saved  the  day.     "By  his  songs  he  has  conquered 
us,"    said    a   certain   cardinal    concerning   Luther, 
because  he  had  made  much  of  sacred  song.     The 
Wesleys,  Moody  and  Sankey,  and  later  evangelists, 
have  followed  his  example.     By  the  beginning  of  the' 
seventeenth  century  the  secular  opera  and  sacred 
oratorio    had    come    into    existence.     Among    the 
masters  of  the  eighteenth  and  nineteenth  centuries 
were   Bach,   Handel,   Haydn,    Mozart,   Beethoven, 
Mendelssohn,  and  Wagner.    Of  these.  Bach,  Handel,' 
Haydn,  and  Mendelssohn  are  famous  chiefly  because 
of  their  religious  music.     In  the  present  century  the 
effort  of  Pope  Pius  X  for  the  reformation  of  church 
music  is  another  incident  in  a  conflict  manifest  from 
as  early  as  the  days  of  Ambrose— a  conflict  between 
the   two   tendencies  toward,   and   away   from,   the 
secularizing  of  the  music  of  the  church. 

SCIENCE 

241.  Though  in  our  second  period  Roger  Bacon,  a 
physical  scientist  of  the  thirteenth  century,  suffered 
imprisonment  for  writing  against  the  monks  as 
standing  in  the  way  of  progress,  it  was  not  until  early 
in  our  third  period  that  the  conflict  between  progress- 
ing science  and  the  prevailing  theology  began  in 


^^iSBBMI 


«,,-■« 


4* 


Uleratiire,  Arts,  and  Science 


203 


earnest.  The  conflict  was  largely  over  the  accounts 
of  creation.  Roger  Bacon's  position  itself  was  at 
times  r.ear  that  of  astrology  and  alchemy,  the  fore- 
runners of  astronomy  a  d  chemistry.  Early  in  our 
third  period  a  priest  by  the  name  of  Copernicus 
discovered  the  error  of  the  Ptolemaic  idea  that  the 
heavens  went  around  the  earth.  Thi'  idea  goes  back 
to  early  Christian  times.  In  the  seventeenth  century 
Galileo  was  opposed  at  Rome  for  advocating  the 
Copernican  view  that  the  earth  went  around  the  sun. 
At  first,  under  pressure,  he  retracted  his  teaching, 
but  afterward  died  in  prison  "for  thinking  in  astron- 
omy otherwise  than  the  Franciscan  and  Dominican 
license  thought." 

242.  In  the  meantime  an  English  contemporary 
of  Galileo,  Francis  Bacon,  whose  Essays  have  been 
so  popular,  was  preparing  the  way  for  the  progress  of 
science  by  emphasizing  the  importance  of  the  induc- 
tive method.  Born  in  England  the  year  of  Galileo's 
death  (1642),  Sir  Isaac  Newton  breathed  a  freer 
atmosphere  in  which  to  make  known  his  great  dis- 
covery—the law  of  gravitation  which  was  applicable 
to  the  whole  universe.  He  lived  into  the  eighteenth 
centurv,  in  which  the  French  naturalist  BufTon  was 
criticized  for  being  unorthodox  in  his  work  on 
natural  history.  The  result  was  that  he  wrote,  as 
given  by  Lyell:  "I  abandon  everything  in  my  book 
respecting  the  formation  of  the  earth  and,  generally, 
all  which  may  be  contrary  to  the  narrative  of  Moses." 


■*:^^^^ssiMmM 


304 


Cltristianilv  and  Its  Bible 


'li^ 


3; 


Meanwhile  the  conclusions  of  geology  were  coming 
into  inc.  cased  conflict  with  the  account  of  creation  in 
Genesis.     Then,  with  Charles  Darwin's  Origin  0} 
Species  (1859),  perhaps  the  most  influential  book  of 
the  nineteenth  century,  arose  the  great  controversy 
concerning    evolution.     While    Xev  to  1    discovered 
a  great  law  of  universal  space,  Darwin  discovered 
a  great  law  for  all  time— the  law  of  development. 
His  great  work  was  to  collect  facts  that  showed  how 
higher  species  were  evolved  from  lower  ones.     One 
of  the  ablest  advocates  of  Darwin's  view  was  the 
literary  biologist,  Thomas  Henry  Huxley  (1825-95), 
who  stood  for  freedom  in  scientific  thought.     As 
most  of  the  other  members  of  a  certain  society  were 
"ists,"  for  himself,  who  sought  neither  to  aflirm  nor 
deny  what  was  beyond  knowledge,  he  invented  the 
t'de  of  "agnostic."     He  wrote  concerning  it.     "It 
came  into  my  head  as  suggestively  antithetic  to  ihe 
'gnostic'  of  church  history,  who  professed  to  know 
so   much  about   the   very   things  of  which   I  was 
ignorant." 

243.  The  idea  of  development  has  influenced  study 
in  ditTerent  departments  of  knowledge.  Upon  it  is 
based  the  new  psychology.  This  is  functional  as  well 
as  structural;  i.  e.,  it  not  simply  tries  to  analyze  the 
mental  life,  but  it  seeks  the  origin  and  the  function 
of  the  ditTerent  phases  of  consciousness.  In  this  it  is 
evolutionary.  It  is  thus  closely  related  to  what  today 
is  called  the  new  theology,  according  to  which  religion 


:"m-:J 


I 


Literature,  Arts,  and  Science 


205 


is  a  growth  in  consciousness,  and  the  different  ideas 
concerning  God  have  been,  and  arc,  more  or  less 
valuable  working  hypotheses.  They  influence  con- 
duct, and  like  hypotheses  in  natural  science,  have 
been,  and  are,  changed  by  results. 

244.  The  chapters  in  Genesis  with  which  physical 
science  came  into  conflict  are  the  chapters  with  which 
the  modern  controversy  concerning  the  Old  Testa- 
ment began.  In  1680,  Simon,  a  French  priest,  called 
attention  to  the  two  accounts  of  creation  and  of  'he 
flood.  Considerably  less  than  a  century  later  it  was 
discovered  that  these  accounts  of  creation  had  each  a 
difTerent  name  for  deity.  Just  a  century  later,  1 780, 
Eichhorn,  a  German,  discovered  that  there  were 
other  noticeable  diflferences  in  the  language  used. 
Investigations  were  extended  to  include,  not  only  the 
Pentateuch,  but  Joshua  also.  In  the  first  part  of  the 
nineteenth  century  De  Wette  pointed  out  the  pecu- 
liarity of  the  teaching  and  style  of  Deuteronomy. 
Before  Darwin's  great  work  on  natural  science  had 
appeared  (1859),  in  the  science  of  historical  criticism 
the  theory  that  the  Hexateuch  was  made  up,  mainly, 
of  four  documents,  had  come  to  stay.  The  same  pro- 
cess of  examining  the  Scripture  itself  to  get  the  facts 
from  which  to  form  conclusions — i.  e.,  the  inductive 
method  of  Bible  study — has  been  used  in  the  treat- 
ment of  the  rest  of  the  Old  Testament,  and  of  the 
New  Testament  as  well. 

245.  Because  of   the  interesting  parallels  made 


206 


Christianity  and  Its  Bible 


between  the  accounts  in  Genesis  and  those  of  Assyri- 
ology,  the  stories  of  creation  and  of  the  flooJ  figure 
largely  in  the  early  development  of  the  science  of 
comparative  religion.  This  science,  loo,  has  not 
been  without  its  more  or  less  bitter  controversies  with 
common  conceptions  of  Christianity  and  its  Bible. 


^^SSL, 


CHAPTER  XVI 

PHILOSOPHY  AND  ISMS 

PHILOSOPHY 

246.  To  our  third  ptTiod  of  church  history  modern 
philosophy  belongs.     It  began  in  the  first  part  of  the 
scvinteenth  century.     Among  its  forerunners  were 
(liordano  Bruno  of  Italy,  Francis  Bacon  of  England, 
anfl  Jacob  Boehmc  of  Germany.     Francis  Bacon's 
great  influence,  as  we  have  already  noticed,  was 
largely  due  to  the  place  he  gave  to  the  inductive 
method.     The  name  of  Jaco'    Bochme  will  appear 
later  in  the  chapter,  when  ^  e  consider  Mysticism. 
Giordano  Bruno  was  burned  as  a  heretic  in  Rome  in 
1600.     As  indicative  of  the  changv  the  centuries  have 
wrought,  it  is  interesting  to  note  that  in  1889,  at  tho 
place  of  his  martyrdom,  a  statue  was  erected  in  his 
memor>'.     His  teaching  has  been  called  a  "poetic 
pantheism."     If  asked  the    lames  of  those  repre- 
sentative philosophers  who:,c  lives    rould  span  the 
stretch  between  the  sixteenth  and  twentieth  centuries, 
one  would  not  go  far  astray  if  he  named  Descartes 
(1596-1650),  Spinoza  (1632-77),  Locke  (1632-1704), 
Berkeley    (1684-1753),    Kant    (1724-1804),    Hegel 
(1770-1831),    Comte    (1798-1857),    Schopenhauer 
(i 788-1860),    and    Herbert    Spencer    (1820-1903). 
Seeking  for  an  undoubtodlv  reliable  starting-point 

207 


2CS 


Chrislianilv  and  Its  Hi  hie 


Drscarti'S  brgan  with  his  famous  words:  Cof^iio, 
ergo  sutn  ("  I  think,  thcn-foro  I  txist").  Following 
this,  the  [)anthtistic  philosophy  of  Spinoza,  a  Jew, 
has  exerted  a  potent  influence.  The  pantheism  of 
Si)ino7.a  is  to  be  connected  with  that  of  (Jiordano 
Bruno. 

.'47-  Ri-turnin«  to  Kngland,  when  the  revohiiion 
of  1688  brought  Wiih'am  and  Mary  to  the  throne, 
John  Locke,  especially  through  his  famous  essay 
on  the  human  understanding,  exerted  a  great  influ 
cnce  on  both  sides  of  the  Engl;  h  Channel.  It  also 
strongly  influencerl  Edwards,  and  so  New  England. 
According  to  Locke  there  were  no  innate  ideas. 
The  mind  was  as  a  blank  pajier,  on  which  all  that 
was  written  came  from  experience  through  the  senses, 
and  through  reflection  ujKm  the  sensations  thus 
received.  According  to  Bishop  Berkeley,  uf  Ireland, 
there  were  no  external  things,  not  even  a  human 
body,  th-ough  which  to  receive  sensations.  The 
mind's  ideas  concerning  these  things  were  due  to  the 
direct  operation  of  God  upon  it. 

248.  Nearly  a  century  after  Locke's  great  work 
there  appeared,  in  1781,  Kant's  Critique  0}  Pure 
Reason.  He  distinguished  between  pur>  reason  and 
practical  reason.  In  pure  reason  the  mind  knows 
nothing  save  what  it  obtains  both  through  the  senses 
and  the  undcrstamhng.  It  therefore  does  not  know 
God.  Even  in  its  sensuous  experience  it  knows  only 
phenomena,  or  things  as  they  appear  to  be,  and  not 


JUic&.a 


i 


Philosophy  and  Isms 


309 


things  in  ihi'mM-lvts.  Kant's  Critique  oj  the  Practi- 
oil  Reason  is  transctndintal.  In  practical  reason 
the  mind  becomes  transcendent— i.  e.,  it  oversteps 
tx|Krience  and  is  a  law  unto  itself.  It  assumej;  the 
ixistenie  of  (iod,  freedom  of  will,  and  immortality. 
Witli  Kant  religion  was  but  a  handmaid.  Morality 
was  the  mistress.  Just  half  a  century  after  Kant's 
gnat  work  ajjpeared,  >Iegel  passed  away.  He  was 
the  last  of  the  great  idealists.  With  him  God  was 
tlie  Absolute— i.  e.,  the  Unrelated  One.  His  system, 
called  "absolute  idealism,"  was  largely  speculative. 
For  a  time  it  exerted  great  influence  in  Germany. 
The  intluence  of  the  ideaUstic  philosophy  of  Germany 
was  felt  in  England,  especially  through  Coleridge. 

249.  As  a  reaction  from  the  metaphysical  specula- 
tions of  the  idealists  came  the  scientific  investigation 
of  realism.  This  naturalism  led  to  widespread 
materialism.  Auguste  Comte  was  the  founder  of 
Positivism.  According  to  it,  the  third,  and  highest, 
intellectual  stage  of  man  was  the  positive.  In  this 
stage  man,  in  his  study  of  phenom'jna,  no  longer 
bothered  about  any  theological  (i.  e.,  supernatural) 
or  even  met  physical  origin  for  them.  A  little  older 
than  Comte,  and  outliving  him  by  a  few  years, 
Schopenhauer,  the  founder  of  the  philosophy  of 
j)essimism,  taught  that  existence  was  an  evil  and  the 
world  the  worst  possible.  Our  last  name,  Herbert 
Spencer,  is  to  be  classed,  with  that  of  John  Stuart 
Mill,  amonp  the  associationalists  who,  by  the  law  of 


2IO 


Christianity  and  Its  Bible 


the  association  of  one  iJea  with  another,  so  that  the 
two  tend  to  be  together  in  consciousness,  sought  to 
explain  all  the  laws  of  thought.  The  great  object  of 
Herbert  Spencer's  hfe-work,  in  his  synthetic  philoso- 
phy, was  by  means  of  the  laws  of  evolution  to  explain 
the  principles  underlying  all  the  sciences. 

ISMS 

250.  Our  third  period  is  a  period  of  isms.  Be- 
sides those  already  noticed,  among  the  most  notable 
are  Anabaptism,  Mysticism,  Pietism,  Quietism, 
Socinianism,  Unitarianism,  Universalism,  Deism,' 
Encyclopaedism,  Rationalism,  and  Ritschlianism. 

251.  Anabaptism  ("again  baptized")  means  the 
baptism  of  those  already  baptized  in  infancy.  The 
Anabaptists  go  back  to  within  a  few  years  of  1517, 
and  include  all  denicrs  of  infant  baptism.  With 
this  one  thing  in  common,  there  could  easily  be  much 
difference  between  them.  The  result  is  that  it  is 
necessary  to  distinguish  between  evangelical  and 
fanatical  Anabaptists.  The  one  was  represented  by 
Hubmcicr,  and  has  been  continued  until  today  by 
Baptists  and  others.  The  other  was  represented  by 
Miinzer  and  Hoffmann,  and  was  manifested  in  such 
immoral  excesses  as  at  Munstcr. 

252.  Mysticism  is  difhcult  to  define.  Theologi- 
cally it  is  a  striking  contrast  to  Rationalism.  It 
believes  in  a  divine  enhghtenment  above  the  reason. 
It  seeks  immediate,  blessed  consciousness  of  the 


■liH 


wiMiBiiifll 


Philosophy  and  Isms 


211 


divine  essence.  It  fills  an  important  place  in  other 
religions  as  well  as  in  Christianity.  There  is  a  true 
and  a  false  Mysticism.  The  dividing  line  is  difficult 
to  draw.  On  its  false  side  it  is  related  to  Theosophy 
("wisdom  of  God"),  and  is  commonly  made  o 
coincide  with  it.  Theosophy  has  been  defined  as 
"God-intoxication"— the  wisdom  that  sees  God  in 
everything  and  everything  in  God.  Instead  of 
beginning  with  phenomena,  it  starts  with  an  affirmed 
direct  knowledge  of  God,  and  from  it  seeks  to  explain 
phenomena. 

253.  Among  Christian  Theosophists  may  be  men- 
tioned Jacob  Boehme,  of  Germany,  who  died  in 
1624,  and  Swedenborg,  of  Sweden,  but  who  died  in 
London  in  1 772.  Swedenborg,  of  a  good  family  and 
himself  simple,  courteous,  faithful,  hard-working, 
and  humble,  beginning  in  1745,  claimed  to  have 
angelic  communications  concerning  the  spiritual 
sense  of  the  Bible.  In  Judaism  the  Theosophic 
Cabala  was  claimed  to  be  the  laws  handed  down 
orally  from  the  time  of  Mos  and  put  in  writing 
early  in  the  Christian  centuries.  In  her  advocacy 
of  the  system  of  Buddhism,  Madam  Blavatsky,  in 
1787,  founded  a  Theosophical  society  in  the  United 
States.  In  Mrs.  Besant  Theosoj.hy  found  one  of  its 
ablest  advocates  in  recent  times. 

254.  In  a  general  way  it  may  be  said  that,  while 
Theosophy  speculates  concerning  the  universe,  true 
Mysticism    is    chiefly    concerned    with    the    soul's 


312 


Christianity  and  Its  Bible 


relation  to  Deity.     Both  Mysticism  and  Theosophy 
are  found  in  Mohammedan  sufism.     A  tendency  to 
Mysticism  and  Theosophy  was  a  characteristic  of 
Neoplatonism.     In  fact  through  its  Mysticism  it 
influenced  the  Middle  Ages,  and  its  influence  has 
continued  down  to  the  present  time.     This  was  due 
largely  to  the  Neoplatonic  writings  ascribed  to  Dio- 
nysius  the  Areopagite  (Acts,  chap.  17),  though  un- 
doubtedly written  centuries  later.    This  important 
Mystical  work  of  our  first  period  was  quoted  in  the 
Monophysite  discussions  in  the  sixth  century.     Early 
in  our  second  period  it  was  translated  into  Latin 
and  greatly  influenced  the  Schoolmen.     Among  the 
prominent  Mystics  of  the  Middle  Ages  may  be  men- 
tioned the  brilliant  pantheistic  Dominican,  Eckhart, 
the  poetic  servant  and  knight  of  eternal  wisdom,' 
Heinrich  Suso,  and  the  author  of  the  famous  Imita- 
tion of  Christ,  Thomas  k  Kempis. 

255.  Mysticism  after  151 7,  like  Anabaptism,  is 
discounted  because  of  the  excesses  of  many  of  its 
representatives.  At  its  best  it  is  related  to  a  move- 
ment for  the  cuh-  ion  of  piety.  This,  called  Piet- 
ism, originate  Spcner  in  the  last  part  of  the 
seventeenth  cc  ..  It  was  a  reaction  against  the 
Lutheran  reliance  upon  mere  orthodoxy.  Answer- 
ing to  Pietism  in  Germany,  Jansenism  in  France,  and 
Quakerism  in  England,  there  arose  in  Spain  what  is 
called  Quietism.     It  v.as  a  reaction  against  dogma, 


Philosophy  and  Isms 


213 


and  was  based  on  the  writing  of  Molinos,  a  Spanish 
priest  of  the  last  part  of  the  seventeenth  century. 
Madame  Guyon,  of  the  next  century,  was  a  great 
French  representative  of  Quietism  in  its  contem- 
plation of  God. 

256.  In  the  sixteenth  centur}'  prominent  among 
those  not  believing  in  the  Trinity  were  Servetus  and 
an  uncle  and  nephew  by  the  name  of  Socinus.    Ser- 
vetus also  opposed  the  doctrine  of  original  sin,  that 
of  Luther  concerning  justification,  and  that  of  Calvin 
on  predestination.    His  burning  in  Geneva  leaves  a 
blot    on    Calvin's    record.    While    differing   from 
Arianism  and  modem  Unitarianism,  Socinianism  is 
akin  to  both.    Among  the  distinguished  representa- 
tives of  modern  Unitarianism  are  to  be  included 
James  Martineau,  in  England,  and  William  EUery 
Channing,  of  the  United  States.    The  literature  of 
the  latter  country  owes  very  much  to  Unitarian 
writers.    It  is  suggestive  of  the  trend  of  thought 
between  the  great  religions  that  American  Unitarian- 
ism is  in  touch  with  the  Brahmo  Somaj,  a  Unitarian 
kind  of  Brahmanism.     It  is  also  now  in  close  touch 
with  Universalism.    This,  while  believed  more  or 
less  from  early  Christian  times,  was  organized  in 
America  by  John  Murray,  near  the  end  of  the  eight- 
eenth century.     Prominent  among  the  Universalist 
leaders  was  Hosea  Ballou,  who  came  to  the  belief 
soon  held  by  a  large  part  of  his  denomination — i.  e., 


^1 


214 


Christianity  and  Its  Bible 


Unitarian  Universalism  which,  stated  negatively, 
does  not  believe  either  in  the  Trinity  or  in  eternal 
punishment. 

257.  In  England  in  the  sixteenth  and  seventeenth 
centuries  were  some  who  did  not  believe  in  the 
Trinity  and  were  opposed  to  belief  in  supernatural- 
ism.  Known  as  the  English  Deists,  they  exerted 
much  influence.  It  was  to  meet  the  "loose  kind  of 
Deism"  prevalent  in  the  first  half  of  the  eighteenth 
century  that  Joseph  Butler  (afterward  bishop)  wrote 
his  famous  Analogy,  of  which  the  full  title  is  The 
Analogy  of  Religion  Natural  and  Revealed  to  the 
Constitution  and  Course  oj  Nature. 

258.  As  developed  in  France,  along  the  line  of 
sensation  alone,  which  was  looked  upon  as  including 
reflection,  Locke's  philosophy  resulted,  in  the  eight- 
eenth century,  in  a  materialistic  philosophy  that  had 
no  place  for  a  distinctively  spiritual  nature.    This 
French  materialism  led  to  a  modern  Epicureanism— 
the  sensuous  becoming  sensual.    Locke  himself  was 
a  believer  in  Christianity  and  in  the  Bible.     The 
brilliant  Voltaire,  who  introduced  Locke's  essay  into 
France,  though  strictly  not  an  atheist,  but  rather  a 
deist,  was  a  bitter  opponent  of  supernatural  religion. 
At  the  end  of  his  letters  to  his  friends  he  wrote: 
Ecrasez  I'injam  ("  Exterminate  the  wretch ").     Dide- 
rot, the  chief  of  the  Encyclopaedists  (so  called  from 
their  relations  to  a  rationalistic  encyclopaedia  of  the 
eighteenth  century),   was  nearer  materialism  than 


-:;:i84toL- 


Philosophy  and  Isms 


215 


Voltaire.  This  period,  with  its  exaltation  of  reason 
and  its  contempt  for  authority  and  tradition,  is 
sometimes  called  the   period  of  enlightenment   in 

France. 

259.  In  the  eighteenth  century,  corresponding  to 
this  "enlightenment"  in  France,  was  the  Aujklarung, 
or  period  of  enlightenment,  in  Germany.    In  this, 
Rationalism,  as  opposed  to  supernaturalism,  made 
reason  rather  than  the  Scripture  supreme.    Though 
the  term  "Rationalist"  is  not  used  until  our  third 
period,  the  thing  itself  is  found  in  the  second.    The 
name  of  being  the  first  Rationalist  is  given  to  Abelard, 
who  lived  in  the  twelfth  century.    He  was  a  most 
popular  lecturer  in  philosophy  and  theology.    After 
a  debate  with  Bernard  of  Clairvaux  he  was  con- 
demned as  a  heretic.     One  of  the  most  pathetic 
romances  in  history  is  that  between  him  and  H^oise. 
Early    in    the    eighteenth    century,    Wolff,    besides 
other  contributions,  made  reason  the  arbiter  between 
experience  and  what  was  thought  to  be  revealed. 
German  Rationalism,   unlike   English  Deism  and 
French  Naturalism,  though  it  strongly  emphasized 
the  limitations  of  Bible  times,  did  not  break  away 
completely  from  the  Bible  and  the  church.     Before 
the  end  of  the  century  an  extreme  deistic  position 
was  reached  in  the  notorious  "  Wolfenbuttel  Frag- 
ments."    According  to  these,  Christ  was  a  visionary 
reformer,  whose  plan  of  a  temporal  kingdom  miser- 
ablv  failed.     A  distinguished  English  opponent  of 


2l6 


Christianity  and  Its  Bible 


this  rationalistic  tendency  of  the  eighteenth  century 
was  Paley.  His  most  influential  work  was  his 
famous  Evidences  of  Christianity,  1794. 

260.  In  Germany  the  tide  was  turncu  through  the 
influence  of  Jacobi,  the  philosopher  of  faith,  and 
Schleiermacher,  the  most  prominent  name  in  German 
theology  in  the  first  part  of  the  nineteenth  century. 
Trained  by  the  Moravians,  the  influences  of  his  early 
religious  experiences  remained  with  him  despite  his 
subsequent  doubts.  His  first  important  work  put 
the  emphasis  upon  religious  feeling.  His  greatest 
work,  Christian  Dogmatics  (to  be  placed  alongside 
Calvin's  Institutes),  is  based  upon  experience  and 
the  sense  of  complete  dependence  upon  God.  While 
he  was  influenced  by  Spinoza's  pantheism,  and  was 
accused  of  not  being  orthodox  concerning  the  Trinity, 
tiie  Bible,  the  birth  of  Jesus,  etc.,  he  made  Christ 
central  in  his  thought. 

261.  In  1835,  a  year  after  Schleiermacher's 
death,  Strauss's  Life  of  Jesus  appeared.  In  it  the 
New  Testament  records  concerning  Jesus  were  rep- 
resented as  largely  the  product  of  a  myth-making 
tendency.  One  of  the  great  results  of  the  extensive 
and  intensive  controversy  that  followed  the  publica- 
tion of  this  book  was  an  increased  appreciation  of  the 
value  of  Jesus  to  the  world.  To  be  placed  with 
Strauss's  work,  though  not  appearing  until  1863,  is 
Kenan's  beautifully  written  Lije  oj  Jesus.  Accord- 
ing to  Renan,  Christianity  was  but  a  natural  out- 


I 


Philosophy  and  Isms 


217 


growth  of  its  times,  and  Jesus  simply  "a  lovable 
hero  of  a  Galilean  village."  Baur,  a  contemporary 
of  Strauss,  was  the  founder  of  what  is  called  the 
Tubingen  school.  According  to  this,  most  of  the 
New  Testament  was  written  in  the  second  century  as 
the  result  of  the  conflict  between  Paul  and  the 
original  apostles  concerning  the  extent  of  Judaistic 
influences  upon  Christianity.  Baur  acknowledged 
that  Paul  was  the  author  of  Romans,  I  and  II 
Corinthians,  and  Galatians. 

262.  At  first  an  adherent  of  this  Tubingen  school 
Ritschl  broke  from  it  and  became  the  founder  of  the 
.vitschlian  or  Gottingen  school.    It  includes  a^ong 
its  representatives  Harnack,  Hermann,  Kaftan,  Lob- 
stcin,  Schultz,  and  Wendt.     Prominent  in  kitschl's 
system  is  the  theory  of  value- judgments   (Werih- 
Urthcile),    according    to    which   the   test    of    reli- 
gious truths  is  their  value  to  us.    We  do  not  know 
things  in  themselves.     To  say  with  Hegel  that  God 
is  the  Absolute,  the  Unrelated  One,  is  unwarranted. 
Any  thought  of  God  that  has  value  for  us  brings 
him  into  relation  with  us.    The  thought  concerning 
Jesus  is  not  speculative,  but  practical— not  what  is 
his  nature  in  itself,  but  what  he  is  worth  to  us.     Much 
is  made  of  the  kingdom  of  God  as  that  which  was 
founded  by  Jesus,  who  in  disposition  and  will  was 
one  with  the  Father.    The  death  of  Jesus  is  not 
made  central.     The  traditional  view  of  inspiration  is 
discarded.    Religion  is  a  growth.     Conversion  is  a 


2l8 


Christianity  a.id  II    Bible 


process.  In  America  noticeable  among  the  influ- 
ences preparing  the  way  for  it  was  that  of  Horace 
Bushnell. 

As  the  conclusion  of  Part  III  perhaps  we  had  better 
add  that,  as  in  Bible  times,  so  in  Christian  times 
views  have  been  changed,  sometimes  for  the  better 

nd  sometimes  for  the  worse.  A  knowledge  of  church 
I  story  should  affect  our  attitude  to  both  old  and 
w  beliefs  today.  On  the  one  hand,  it  should  pre- 
vent a  precipitate  acceptance  of  the  latest  theories 
and  beliefs.  On  the  other  hand,  it  should  guard  us 
against  extreme  conservatism  in  holding  inherited 
beliefs.  They  may  have  been  the  results  of  a  wrong 
change  of  view  in  the  more  or  less  distant  past;  or 
at  best  they  may  be  but  good  inns  on  the  road  to 
truths  of  greater  worth— good  places  to  have  tarried 
a  little,  but  not  places  to  abide.  Though  we  have 
not  preached  historical  sermons  in  Part  III,  it  is 
hoped  that  between  the  lines  many  helpful  lessons 
have  been  learned— such  as  the  importance  of  deep 
convictions,  and  of  loyalty  to  them  even  though  it 
mean  martyrdom;  the  importance  of  being  open  to 
conviction,  and  of  guarding  against  that  spirit  of 
intolerance  that  forbids  others  (even  though  they 
are  doing  a  noble  wcrk)  because  they  "followed  not 
us  "  (Mark  9 :  38-42) ;  the  importance  of  emphasizing 
the  fundamentals  in  which  we  agree  with  others, 
and  of  avoiding  undue  attention  to  the  minor  points 
of  difference;  and  above  all  and  including  all,  the 
importance  of  being  actuated  by  Christian  love. 


PART  IV 
CHRISTIANITY  TODAY 


.-■.5» 


V^^  ^«MI9 


•,'  ►»/ 


m?^J.^ ',>.  ,.i»^l 


CHAPTER  XVII 

THK  GLORIOUS  GOSPKL 

INTRODUCTORY 

263.  The  aim  of  Part  IV,  which  begins  with  this 
chapter,  is  not  to  give  a  complete  systc-m  of  theology 
but  rather  to  give  helpful  |)oints  of  view  from  which 
to  judge  the  different  theological  questions;  to  give 
the  most  important  of  the  beliefs  that  may  be  said 
to  be  established;  and  to  give  most  attention  to  that 
which  will  mp.Uc  most  for  a  holy,  helpful,  joyous 
life.     Let  us  begin  with  a  text  of  Scripture :  "  For  I 
am  not  ashamed  of  the  gospel  for  it  is  the  power  of  God 
unto  salvation  to  everyone  that  believeth;  to  the  Jew 
tlrst  and  also  to  the  Greek."     If  asked  to  select  from 
all  Paul's  writings  the  one  verse  that  would  give  most, 
;md  best,  his  spirit  and  message,  it  would  be  this 
verse  in  the  first  chapter  of  Romans.     The  context 
reveals  Paul  the  preacher.     The  context  and  con- 
tents reveal  Paul  the  Christian.     Keeping  in  mind 
its  esjx'cial  appropriateness  to  preachers,  let  us  look 
u[>on  it  as  a  text  lor  all  Christians.     It  is  a  golden 
lot  kc-t  that  from  her  infancy  has  adorned  the  church. 
It  has  two  golden  "fors."     The  first  is  a  link  con- 
necting the  locket  wit!    the  chain  of  golden  thought 
preceding.     The  second  is  a  hinge.     As  the  locket 

Opens    UjKjn    it,     .VC-    UCUOU;    l--:\j    s.O;ii;.iiaiUil     j-:' 

22  I 


333 


i'hrisii  tnity  and  its    Rihie 


In  onr  Paul  is  fUfinif  lis  tH)Kiri<>n  with  rrsj-x-.  t  to 
the  pu^pt  1.  In  the  o  i.  r  he  i  '  ikir  ■;  df 'ense. 
Notice,  then,  fsrst, 


THK    (TTPtSI 

2f)      '''^^  lion  . 


\N 


,'F'> 


in  vic\'    (»( 
age  aiKi  b'-  i« 


vn 


or  neii 

a.       'r 

ntr. 
[tow 


O! 

'ill 

th. 

ri( 


v)\. 


rosn  ON  i»Ki 

kn<.'Aii         '   >li 
irro'      'in,"-       \\h         \cc 
tion  I     ii .     ten  i/ir 
trie    I  osition        r    Chr    ti    "'s    toii 
Komans  wis  w^    'cn.  ,iiv,  i 
5S  was  the  cent  r  of  tY     w 
know  Paul's  age.     S 
her  position,  but      '"'^'u^, 
the  Circle  of  worl       'roe  'i  kcI.     into  h( t 

c  nverg*  '  th  radii  ui  'nii  ar  to  id  mercantile 
rojtes.  rhro  thest  hese.itl  :h  uer  power  and 
drew  in  her  v    iltli      \',^    'his,  arts,  especially 

archit  <■(■'' 're,       .  and 

wasdt  ifl,  bu!    is     orks  rei 


>t  si 
Ar 


hir 


britk,  '   •'  lef"  it  mirble. 


bed.     Augustus 

U'    "ound  Rome 

marl      still.     The 

■•-n   )](     f  I'Mi  icr,  t'"    foH'  in.dc     aqueducts, 

d  liams  hoN(   ^at    C(    me  t  ic  loremost  city 

th'  id      Pom     in  58      as  the  brain  of  the 

orl<^,  hi  i       simply  of  power,  but,  to  a 

ertain  t      ni  (n        un     -  wi  ,       Much  of  this  was 

mnte.      T-       ]\     r  mn        ttnr    any  direct  connec- 

>n  betwf  ( -       if(  a,  the  losopher,  and  Paul, 

C'hristian  apostle,  we     a'  w  they  were  contem- 

p    riTiCs.       irgil,  Livy,  Horace,  Ovid,  though  dead, 


Thr  Glorious    iospfl 


3  2.^ 


sfill  spoke.  Much  was  rctfivcd  from  without. 
Thr-  njrh  her  efferent  nerves  Kum  'Manifested  her 
p.  ver  in  smiting  the  nations,  but,  -  she  did,  her 
afferent  nerves  were  thrlle-'  .vith  the  hmpuage, 
!'!(  niture,  and  general  eulture  of  the  conquered.  In 
vome  the  wisdom  of  Orecce  and  the  sjjlendor  of 
the  Orient  joined  hands  with  Roman  f)Ower. 

2'  ;.  The  Roman  girl  of  Mrs.  Ifemans  sang  truly: 

'hy  seven  hills  of  yore  thuu  satst  a  queen." 

Ml,      IS  bowed  submissively  to  her  royal  will  and 

fxe'  ited    exjK^ditiously    her    im^K-rious    command. 

Her  sons  and  daughters,  and  even  her  adopterl  chil- 

fi'-cn,  were  kings  and  qu(    is.     No  wonder,  then,  in 

\s     lever  land  they  were,  ih( "  gloried  in  their  royal 

Roman  riches,  rights,  and  |)ower.     Paul  had  found 

Xi  'ence  of  the  empire  exceedingly  helpful  in  his 

ionary    travels.     He    himself    was    bom    into 

citi/enship;    and  again  and  again  it  had 

1  him.     He   vva     thus  the   better  able  to 

:\  tc  tb(  prou<'  Roman's  attitude  to  the  gospel 

w;     V  lOUiider  was,  not  a  Roman,  but  a  poor  Jew 

who  had  been  crucified  by  Rome. 

266.  In  the  membership  of  the  Roman  church 
were  both  Jews  and  gentiles.  Many  of  the  latter 
prob  ibl .  had  takt  n  a  preliminary  step  in  becoming, 
to  a  great  ^  or  ess  degree,  believers  in  Judaism. 
The  prcsclyling  zeal  r)f  the  Jewish  rulers  is  rofr-red 
to  in  Matt.  23: 15.  The  ^ult,  as  given  • 
verse,  should  be  taken  in  connection  '■ 


224 


Christianity  and  Its  Bible 


t^ 


and  Hcadlam's  words  concernng  the  Jews  of  the 
Dispersion : 

Round  most  of  the  Jewish  colonies  there  wa^  gradiially 
formed  a  frini^e  of  gentiles  more  or  less  in  active  sympathy  with 
their  reliRion — the  "devout  men  and  women,"  "those  who 
worshiped  God,"  of  the  Acts  of  the  Apostles.  P"or  the  student 
of  the  origin  of  the  Christian  Church  this  class  is  of  great 
importance,  because  it  more  than  any  other  was  the  seed  plot 
of  Christianity;  in  it  more  than  in  any  other  the  Gos|x;l  took 
root  and  spread  with  ease  and  rapidity. 

267.  Though  the  social  standing  of  the  Roman 
Christians  may  well  have  been  above  the  average 
condition  of  the  early  Christi;.  is,  yet  from  some 
things  in  the  epistle  (such  as  the  names  in  the  salu- 
tations) we  infer  that  many  of  them  were  slaves. 
About  such  the  haughty  Romans  would  know  little 
and  care  less.  Doubtless,  however,  the  great  objec- 
tion to  Christianity  was  the  offense  of  the  cross.  To 
get  the  meaning  of  the  cross  for  that  time,  we  must 
forget  the  sacred  associations  that  have  clustered 
around  it  and  think  of  it  as  being  viewed  then  as  we 
view  the  gallows  today.  The  opinions  of  Tacitus, 
Suetonius,  and  Pliny,  writing  about  the  end  of  the 
century,  throw  some  light  ujwn  the  Roman  attitude 
toward  Christianity  in  the  time  of  Paul.  To  them 
it  was  a  new,  dire,  harmful  superstition  to  be  classed 
among  the  shameful  and  atrocious  things  encouraged 
at  Rome.  Describing,  in  a  word,  the  attitude  of 
Paul's  age,  wi  would  say:   It  was  ignorant  indiffer- 


iiv 


fii 


The  Glorious  Gospel 


225 


ence  that,  with  increase  of  knowledge,  deepened  into 
strongest  contempt  and  even  hate. 

268.  To  such  an  age  Paul  preached.    The  Epistle 
to  the  Romans  is  his  written  sermon,  or  rather  con- 
densed notes  for  a  series  of  sermons.     His  theme  is 
the  verse  we  have  already  mentioned.    He  leads  up 
to  it  by  stating  his  position.    Let  us  hear  it  as  he 
explains  and  expands  his  notes.     "  I  am  separated 
unto   'he   work  of   the   gospel   ministry.     I   have 
preached  in  other  gentile  cities  with  good  results. 
I  feel  your  need  of  instruction.    I  am  eager  to  preach 
to  you  also  who  are  in  Rome."    He  pauses  a  moment 
then  continues:  "  I  am  not  unmindful  of  the  increas- 
ing contempt  in  which  we  are  held  in  Rome.     I  have 
ftlt  the  pulse  of  the  age.     At  Athens,  before  my 
sermon,  they  said  one  to  the  other:  'What  will  this 
babbler  have  to  say  ? '     Before  I  finished  they  inter- 
rupted me  by  mocking  at  the  resurrection  of  the 
dead.     Even  the  Jews,  from  whom  we  are  distin- 
guished only  to  be  treated  with  greater  contempt, 
themselves  despise  and   persecute  us.    At  Lystra 
they  left  me  for  dead.     I  have  felt  all  this;   I  have 
felt  keenly  the  reproach  of  a  Christian.     Yet,"  he 
continues,  "yet,  in  spite  of  Jewish  persecutions,  in 
spite  of  gentile  contempt,  this  is  ever  my  position  in 
this  age :  I  am  eager  to  preach  the  gospel,  for  I  am 
not  ashamed  of  it;  and  I  have  reason  for  not  being 
ashamed."    And  he  had. 

269.  We  turn  from  Paul's  age  to  our  own.     Time 


226 


Christianity  and  Its  Bible 


has  wrought  great  changes.  The  Roman  Empire, 
the  glory  of  58,  is  now  but  a  fact  of  history.  Chris- 
tianity, a  thing  to  be  ignored  in  58,  is  now  the  all- 
important  factor  of  the  age.  Its  rise  has  been 
greater  than  the  fall  of  Rome.  Where  stood  grim 
Roman  for^s,  now  Christian  churches  stand,  and 
through  these,  many  lands  unknown  to  Rome  have 
been  conquered  and  kept.  The  angle  remaining  the 
same,  the  larger  the  base  of  the  pyramid,  the  higher 
the  pyramid  rises.  Christianity,  by  its  mar\'elous 
spread,  has  risen  in  the  estimation  of  the  world. 
The  center  has  changed  from  Rome  to  Calvary. 
The  despised  GaUlean  malefactor  has  taken  a  higher 
place  than  Caesar  in  the  worship  of  mankind.  His 
heralds  are  sent  to  every  quarter  of  the  globe.  His 
soldiers  fight  in  every  I  md.  On  their  banners  is  the 
once  despised,  but  now  glorified,  cross.  Everywhere 
the  spires  of  their  garrisons  catch  the  first  glint  of  the 
rising  sun.  Everywhere  they  catch  his  last  rays  as 
he  smiles  good-night.  The  learned  seek  wisdom 
of  Him  who  was  "meek  and  lowly  in  heart."  The 
wealthy  of  the  earth  pay  tribute  to  Him  who  was 
poor  in  material  things  as  well  as  in  spirit.  Even 
the  kings  of  the  earth  and  the  mighty  ones  let  fall 
their  scepters  and  prostrate  themselves  before  him 
who  was  despised  and  rejected  of  men. 

270.  What  a  difi'  between  Paulas  age  and 

ours !    In  view  of  th  nge.,  it  is  but  idle  for  us  to 

repeat  Paul's  words:      I  am  not  ashamed  of  the 


The  Glorious  Gospel 


227 


gospel."    We  should  be  ashamed   to  have  them 
repeated  in  our  pulpits.    We  should  be  ashamed  to 
hear  them  so  often  in  our  meetings.    More  fitting 
for  a  citizen  of  Rome,  in  the  days  of  her  greatness, 
to  say,  "  I  am  not  ashamed  of  Rome,"  than  for  a 
Christian,  in  this  age,  to  say  (in  the  very  church  of 
Christ,  whom  everyone  in  the  audience  either  loves 
or  respects),  "I  am  not  ashamed  of  the  gospel  of 
Christ."    Someone  may  urge:    "You  forget  that 
this  expression  is  a  figure  of  speech  called  litotes,  in 
which  F^  ■■!  meant  much  more  than  he  said."    Very 
true;   but  it  is  a  litotes  that  should  have  no  phce 
whatever  among  us.    The  heralds  of  the  gospel 
must  adapt  themselves  to  the  age  in  which  they  live. 
Paul's  was  an  age  of  contempt;   therefore  he  said: 
"  I  am  not  ashamed  of  the  gospel."    There  followed 
an  age  of  persecution,  in  which  he,  and  many  others 
after  him,  said:  "I  am  not  afraid  to  own  myself  an 
adherent  of  the  gospel."     Not  until  we  get  the  char- 
acteristic of  this  age  do  we  learn  the  true  litotes  for 

today. 

271.  There  are  still  those  who  look  upon  Chris- 
tianity with  contempt.  There  are  still  places  where 
Christians  are  persecuted  for  Christ's  sake.  The 
greatest  characteristic  of  today,  however,  is  neither 
contempt  nor  persecution.  One  of  the  greatest,  if  not 
the  greatest,  characteristic  of  the  age,  in  its  attitude 
toward  the  gospel,  is  indifference.  This  is  common 
in  the  church  itself,  as  well  as  in  the  world  outside 


228 


Christianity  and  Its  Bible 


of  the  church.  Many  in  the  churches  are  satisfied 
with  an  external  application  of  what  is  to  them  the 
gospel  remedy,  and  they  are  indifferent  to  the  gospel 
as  an  internal  cure.  The  result  is  that  many  outside 
the  churches  are  indifferent  to  both  the  external 
and  the  internal  treatment.  Whatever  justification 
there  may  be  for  the  common  criticisms  of  Paul's 
sacrificial,  theological  presentation  of  the  way  in 
which  it  was  possible  for  the  gospel  to  come,  he  did 
earnestly  teach  and  strenuously  live  the  gospel  of  a 
living  oneness  with  God  in  purity,  justice,  mercy, 
and  love.  A  great  need  is  for  the  driving  or  drawing 
of  Christians  out  of  whatever  false  refuges  prevent 
them  from  experiencing  this  pure,  just,  merciful, 
loving  heaven  here.  Can  it  be  that  many  are  more 
or  less  affected  by  such  a  belief  in  an  easy  entrance 
into  a  heaven  hereafter  that  it  makes  them  indifferent 
to  the  securing  of  a  present  heaven  ?  In  the  midst  of 
the  sluggishness  inside  and  outside  the  churches,  the 
clarion  call  comes  to  awake.  Our  litotes  should  be: 
"I  am  not  indilTcrent  to  the  gospel  as  a  power  for 
making  heaven  here." 

272.  A  great  artist  so  painted  that  his  pictures, 
though  beautiful  in  his  own  age,  would  become  even 
more  beautiful  through  the  invisible  softening 
touches  of  the  hand  of  time.  That  hand  for  ages 
has  been  retouching  the  first  picture  ol  our  locket. 
It  has  lightened  the  shadow  in  which  the  true  Chris- 
tian stood.     We  see  him  in  the  light  of  todav.     His 


m 


r-;v^ 


The  Glorious  Gospel 


229 


cheeks  are  not  blushing  with  shame  nor  are  they 
pale  with  fear,  nor  are  his  eyes  dull  with  indifference. 
His  face  is  flushed  with  pride.  His  eyes  are  sparkling 
with  the  good  news  he  bears.  W*^  imagine  we  hear 
him  speak.  We  catch  his  first  words— words  that 
burst  forth  from  a  strong  soul  uttering  what  is  im- 
plied in  the  litotes  of  Paul:  "I  glory,  I  glory  in  the 
gospel."  It  is  the  picture  of  the  true  Christian  to- 
day. Our  position,  then,  in  this  age  of  indifference 
is  zeal  for  the  spread  of  the  gospel  because  we  glory 
in  it.  We  have  reason  for  it,  too.  Paul's  reason  is 
ours. 

THE  christian's  POSITION  DEFENDED 

273.  As  we  look  at  the  second  picture  of  our 
locket,  w  find  that  it  also  has  been  affected  b-  time, 
but  in  a  very  different  way.    It  is  now  the  composite 
photograph  of  Christians  throughout  the  ages.    It  is 
decidedly    Pauline.    His   defense    is   our   defense. 
Wc  changed  his  words  a  little  in  defining  our  position. 
We  retain  his  words  in  making  our  defense.    Notice, 
then,  as  applying  both  to  Paul  and  to  ourselves: 
The  Christian's  position  dejended.     Does  the  word 
"defended"  seem  too  strong  for  this  age?    It  is 
because  our  glorying  is  too  weak  and  we  are  lacking 
in  zeal.    Then  let  the  preacher  from  the  pulpit  say: 
"I  glory."    Let  the  Christian  "who  heareth"  him 
say:  "I  glory."    Thus  will  others  who  are  "athirst 
take  of  the  water  of  life,  freely"  and  say:  "I  glory" 


230 


Christianity  and  Its  Bible 


,/••''■ 


in  the  "gospel  of  the  glory  of  the  blessed  God;"  jor 
"it  is  the  power  of  God  unto  salvation  to  everyone 
that  believeth." 

274.  This  defense  is  a  unit.  For  our  Ci...venience, 
however,  it  naturally  divides  into  two  parts.  The 
first  part  is  that  the  gospel  saves  everyone  that 
believes.  This  truth  is  implied— epitomized— in  the 
very  word  "gospel."  Gods  pel  (Godspell)  means 
"  God-stor>',"  i.e.,  of  Jesus.  Codspel,  the  word 
from  which  it  seems  to  be  derived,  exactly  corre- 
sponds to  the  Greek  word  translated  "gospel."  God 
means  "good."  Spel  means  "history,"  "story," 
"tidings."  Godspel,  then,  from  which  the  finger  of 
time  has  rubbed  cut  d  and  shortened  0,  means 
"good  tidings."  We  glory  in  the  gospel  because  it 
is  good  tidings.  We  glory  in  it  because  its  good 
tidings  are  true.  We  glory  in  it  because  its  good 
tidings  are  of  the  greatest  importance  loo.  It  saves. 
Sin  brings  a  sense  of  separation  from  God.  To  feel 
justif'od,  pardoned,  forgiven,  is  to  feel  that  we  are 
saved  from  the  sad  condition  of  those  lost  from  God. 
To  be  saved  from  this  implies  being  brought  into  re- 
lationship with  him.  This  relationship  is  often 
called  eternal  life.  This,  it  should  be  remembered, 
has  a  qualitative  as  well  as  a  quantitative  meaning. 
It  is  intensive  as  well  as  extensive. 

275.  Gospel  salvation  is  commonly  used  to  include 
this  eternal  life.  It  is  thus  not  simply  negative,  it  is 
positive.     We  glory  in  our  armies  and  navios  thai 


i^ 


The  ij^o^^ious  Lospel 


231 


destroy;  how  much  more  should  we  glory  in  that 
which  saves— which  saves  man's  soul !  Words  will 
not  expre='^  what  that  means.  Only  he  can  know,  in 
anv  d.  what  it  means  who,  in  his  sorrowful 

medita  u.  has  seen  the  pitiable  condition  of  a  soul 
lost  from  God;  and,  in  his  joyful  meditations,  has 
caught  sweet  glimpses  into  the  Presence  and  heard 
the  songs  of  the  redeemed.  We  have  not  been  in 
the  counsel-chamber  of  Omniscience,  and  do  not 
know  all  about  the  why  and  the  how  of  this  salvation 
that  comes  to  man.  We  may  not  fully  understand 
or  agree  with  the  philosophers  and  theologians 
(including  Paul  himself)  who  have  endeavored  to 
explain  the  mystery;  and  we  may  even  question 
whether  they  themselves  fully  understood  the  lan- 
guage they  have  sometimes  used;  but  we  ourselves 
have  obtained  this  sweet  sense  of  forgiveness  and  of 
communion  with  God.  Belie\  ig  that  it  has  been 
obtained,  and  that  it  can  be  obtamed  by  many  others, 
we  glory  in  this  so  great  salvation. 

276.  How  is  it  obtained  ?  It  is  so  great  that  it  is 
beyond  the  works  of  man  alone.  The  Jews  felt  that, 
through  their  Jewish  birth,  or  by  keeping  the  law, 
they  could  be  saved.  Paul  at  the  begiiiring  of  his 
epistle  says:  "No,  salvation  is  not  obtaintd  through 
birth."  "They  are  not  all  Israel  that  are  of  Israel." 
It  is  also  beyond  the  reach  of  man's  good  works. 
Not  of  works  "that  no  man  should  glory."     It  is  a 


gift  obtained  through  faith.     Thi 


so 


«^- 


232 


Christianity  and  Its  Bible 


great  importance  that  the  gospel,  and  even  Chris- 
tianity itself,  are  spoken  of  as  the  Faith.  It  is  a 
word  of  various  meanings  in  the  Bible.  There  is  a 
faith  that  does  not  ^ave.  We  read  that  "the  devils 
also  believe  and  shudder."  The  belief  that  saves 
implies  repentance.  In  this  there  may  be  little  emo- 
tion, or  there  may  be  much;  but  to  be  true  repent- 
ance there  must  be  the  exercise  of  the  will  in  turning 
away  from  that  which  brings  the  sense  of  separation 
of  the  soul  from  God.  Conversion  is  the  turning 
from  sin  to  God.  The  tu;ning  from  sin  is  repent- 
ance. The  turning  to  God  is  faith.  Whatever  the 
teaching  of  Paul  and  others  concerning  the  kind  of 
faith  necessary  for  the  beginning  of  the  Christian  life, 
the  truest  prayer  of  Christian  faith  is  not,  "O  Lord, 
impute,"  but,  "O  Lord,  impart"  thy  righteousness 
unto  me.  For  salvation,  taken  in  its  positive  as  well 
as  in  its  negative  meaning,  the  faith  that  is  necessary 
is  a  faith  that  aj^propriates  the  life  of  God,  and  as  a 
consequence  is  manifested  in  good  works.  The 
greater  this  kind  of  faith,  the  greater  the  salvation  of 
those  "  who  are  being  saved  "  by  the  "  power  of  God  " 
(I  Cor.  1 :  18-R.V.). 

277.  Faith,  with  all  that  it  implies,  is  the  only 
condition  of  obtaining  t  ais  salvation.  All  nations  can 
believe.  The  wildest  Indian,  the  lowest  Hottentot, 
I.  n  then  be  saved.  The  little  child  and  the  chief 
of  sinners  can  believe.  All,  then,  can  be  saved. 
The  gospel  invites  ail  because  it  can  save  to  the 


The  Glorious  Gospel 


^33 


uttermost.  It  cries  aloud:  "Whosoever  will." 
Can  wc  be  indifTercnl  to  this  universal  invitation? 
Rather,  since  confessing  Christ  is  part  of  the  righteous 
obedience  of  faith,  let  us  zealously  confess  him  before 
men.  Let  us  cry :  "  Who  shall  forbid  us  from  glor\'ing 
in  this  gospel  which  saves  everyone  that  believes  ?" 
Let  the  confession  of  our  lives  be  commensurate 
with  the  glorying  with  our  lips.  During  vacation 
as  well  as  during  a  revival,  in  the  summer  resort  as 
well  as  in  the  congregation  of  our  church,  let  us 
ever  be  seeking  to  save  souls. 

278.  The  second  part  of  Paul's  defense  is  that  the 
gospel  is  the  "power  of  God."     Great  results  must 
have  great  causes.    Back  of  this  great  salvation  there 
musi  be  a  great  power.    History  speaks  in  clearest 
tones  of  the  power  of  the  gospel.    What  painter 
changed  the  dark  picture  of  the  world  in  58  to  the 
bright  picture  of  today?    The  gospel.    What  has 
overthrown  the  dark  institutions  of  slavery  and  idol- 
atry ?    What  has  reared  the  magnificent  churches, 
cathedrals,  and  philanthropic  institutions  ?  The  gos- 
pel.   We  need  not  look  into  the  distant  past.    The 
converts  among  the  heathen  Tclugu,  the  converts  in 
cannibal  Aniwa,  the  Jerry  McAuleys  of  our  city  mis- 
sions, all  corroborate  the  testimony  of  history  to  this 
powerful  gospel.      In  the  days  of  Greece  and  Rome 
phvsical  and  mental  po'       climbed  to  heights  before 
unknown.    They  found  but  little  there  to  satisfy  the 
increased  yearnings  of  the  soul.     Roman  might  was 


i 


jii^'^-JP 


'MmE^: 


334 


Chri.sliattHv  anif  Its  Bible 


unable,  Grecian  mind  knew  not  how,  to  meet  the 
deepest  longings  of  the  soul.  The  gospel  meets 
these  because  it  is  the  power  of  God,  omnipotent, 
omniscient,  ever  sulncient. 

279.  As  a  boy,  running  about  a  sawmill,  I  remem- 
ber being  impressed  with  the  work  of  what  we  called 
a  "shifter."     By  means  of  this  the  L,  It  was  shifted 
from  one  pulley  to  another  alongside,  but  independ- 
ent, of  the  first.     When  the  belt  was  on  the  pulley  or 
drum,  not  connec'cd  with  the  machinery  upstairs,  it 
went  around  all  right,  but  no  work  was  done.    When, 
by  means  of  the  shifter,  it  was  run  on  to  the  other 
drum,  away  went  the  machinery,  and  much  work 
was  the  result.     The  shifter  was  simply  a  wooden 
frame  in  which  two  rollers  were  set.     Useless,  save 
when  back  of  it  was  the  po^' er  of  man.     Ry  the 
gospel  story  the  current  of  a  man's  life  is  so  changed 
that  he  no  longer  expends  all  his  energies  in  simply 
living  for  himself,  but  in  accomplishing  a  great  work 
for  the  glory  of  God.     How  great  the  change !     How 
simple  the  shifter!     Insufficient  if  back  of  it,  in  it, 
was  not  the  power  of  God  (I  Cor.  2:4,  5,.     The 
story  goes  that  concerning  a  sword  with  whir'i  a  hero 
had  done  wonders  someone  remarked  to  the  effect 
that  it  was  not  much  of  a  sword  after  all.     To  this 
came  the  reply:    "You  see  the  sword,  but  not  the 
arm  that  wielded  it."     Men  often  marvel  that  the 
simple  gospel  story  has  wrought  such  wonders  in  the 
world.     They  see  but  the  story,  and  not  behind  it  the 


The  Glorious  Gospfl 


235 


almighty  arm  .'  God.  It  is  the  sword  of  the  Spirit. 
It  is  the  power  of  Go<L  "  Alexander,  Caesar,  Char- 
Irmagne,  and  I  myself,"  said  Napoleon,  "founded 
great  empires;  but  upon  what  do  these  creations  of  our 
genius  <lepend  ?  U{X)n  force.  Jesus  alone  founded 
his  empire  uiwn  love,  and  to  this  day  millions  would 
(lie  for  himl"  The  gospel  is  the  power  of  love, 
because   it    is    the    power   of  God;    for  "God   is 

love." 

280.  Happy  are  those  who  in  the  still  hour  have 
been  deeply  impressed  with  these  companion  truths: 
the  gospel  is  the  power  of  God,  not  of  man;  and  the 
gospel  is  the  power  of  God  through  man.    We  need 
to  learn   the   first.     There   are   many  despondent 
Christians.    They  are  discouraged  over  the  work. 
Men  with  hoary  locks  and  men  .n  their  prime  arc 
(iropping  out  practically  indifferent  to  the  gospel. 
Nineteen   centuries   have   passed.    How   dark   the 
world !    How  many  benighted  in  the  lands  beyond ! 
How  many  indifferent  at  home!    Would  that  the 
discouraged,  the  despondent,  the  despairing  could 
see  that  the  work  is  in  God's  hands!    With  him 
nineteen  centuries  are  but  nineteen  ticks  of  time. 
Is  our  labor  ineffective  ?    Let  us  see  to  it  that  we, 
with  the  simple  message  and  in  the  simple,  living  way, 
pi    cnt  the  g,ospel.     It  will  draw,  it  will  save;  for  it 
i>  the  power  of  G^  1.    We  need  also  in  the  still  hour 
to  learn  the  second  truth:  the  gospel  is  the  power  of 
God  through  man.    Wc  may  thus,  with  PauL  call  it 


s 


a.^fi 


Chrislianiiv  and  Its  fiihle 


"my  gospel,"  bc<  ausc,  to  use  Pinil's  own  words,  "it 
is  the  RosjK"!  committed  to  my  trust." 

281.  Let  us,  in  conclusion,  ask  ourselves  a  |)crti- 
nent,  jx-rsonal  rjuestion:  Are  we  as  zealous  as  we 
should  be  for  the  spread  of  the  gospel  at  home  and 
abroad  ^  If  not,  why  not  ?  If  not,  •  ."s  because  the 
great  truths  of  Paul's  defense  have  not  taken  full 
possession  of  our  souls.  They  were  a  part  of  Paul's 
very  being.  Why  ?  Because  they  were  incan.atcd 
by  his  rich  experience.  To  him  the  gospel  was  the 
power  of  God  because  !-■  felt  its  power  in  saving  him 
(and  o'hcrs  through  him)  from  the  lower  self  into 
the  higher  life  with  Christ  in  God.  What  was  it 
that  made  John  G.  i'aton  so  to  glory  in  the  ix)\ver  of 
the  gos[i(l  ?  His  rich  experience  r,f  that  power. 
How  his  words  thr'led,  as  he  said:  "  1  do  not  Vticvo 
that  th.  TOspel  is  wv    k  today.     It  is  just  as  ,  'ul 

as  .  the  day.-,  of  the  aj)Ostlcs.  We  may  not  ..  ,.  ; 
to  glory  with  sue  1  veierans  of  the  cross.  'I'hen  ,1  -. 
time,  howrver,  when  John  G.  Paton  himscll  \  r. 
inexperieni  d.  I  shall  not  forget  seeing  him— the 
picture  of  a  patriarch— as  with  tears  in  his  eyes  he 
said,  in  a  voice  tremulous  with  emotion:  "I  do  not 
see  how  a  man  can  love  Jesus  withoui  lling  it  to 
others,  who  can  believe  in  him  without  trying  to  get 
others  to  believe  also."  That  was  the  secret  of  his 
later,  richer  experience  We  have  felt  .he  gospel's 
power  in  saving  us.  Let  us  so  tell  it  to  others, 
especially  by  the  holy  hclpfuln-  ss  of  our  lives,  that 


The  Glorious  Gospel 


'M 


wc  si  iil  sec  it  manifested  in  saving  them.  Thus 
shall  ir  experience  incr  ase.  Thus  shall  wc  go  on 
from  i.iith  to  faith,  from  strength  to  strength,  from 
zeal  to  zeal,  from  glory  to  "lory.  Thus  shall  wc  both 
live  it  ourselves  and  lead  ethers  to  the  source  of  the 
"Beautiful  Life." 

282.  A  beautiful  twice-told  tale  is  that  told  by 
L.  VV.  Waterman,  who  heard  it  in  Appleton  Chapel 
as  it  was  told  to  Harvard  students.     It  is  a  story  of  a 
suggestive  question— why  it  was  asked,  how  it  was 
answered,  and  the  result.     A  Japanese  student  in 
America,  when  ushered  into  a  clergyman's  study, 
abruptly  asked:  "Sir,  can  y<  u  tell  mc  how  I  can  fmd 
the  Beautiful  [jfe  ?"     To  the  questions  of  the  puz- 
zled clergyman  he  replied  that  he  had  seen,  but  did 
not  care  for,  the  Christian's  Bible,  church,  or  religion ; 
but  he  had  seen  the  Beautiful  Life.     It  was  lived  in  a 
board :nc-house  in  San  Francisco.     The  one  who 
lived  it  w;i3  a  poor,  uneducated  old  man;  but  he  was 
alvovs  bflping  others  and  was  very  hapi:)v.    The 
,    cgyvKM  impressively  read  Paul's  great  chapter  on 
love  as  a  description  of  the  Beautiful  Life.    "It 
sounds  like  it,"  said  the  Japanese.    Then  he  was 
toU  t.-c  story  of  Jesus  and  given  a  twentieth-century 
New   Testament.    Though   inquiring   for   a   more 
modern  book,  he  took  it  and  was  gone.    The  next 
time  they  met,  the  student  was  on  his  way  back  to 
Japan  to  tnke  an  important  position  there.     His  face 
was  aglow.    As  described  by  the  rlcrgyman  him.self : 


ii 


238 


Christianity  and  Its  Bible 


"  It  was  as  the  face  of  one  of  you  young  men  who  had 
just  told  of  his  love.  He  did  not  need  to  utter  a 
word.  He  caught  my  hand  and  said:  'I  can  only 
stop  a  minute;  but  I  felt  I  must  sec  you  once  more, 
and  tell  you  I  have  found  the  Beautiful  Life;  I  have 
found  Jesus.' " 


CHAPTER  XVIII 

THE  DEATH  OF  JESUS 

CONCERNING  THEORIES  OF  THE  ATONEMENT 

283.  What  does  it   mean  to   find  Jesus?    The 
derivation  of  his  name  suggests  his  mission.    "  Thou 
shalt  call  his  name  Jesus;  for  it  is  he  that  shall  save 
his  people  from  their  sins."    To  find  Jesus  is  to  find 
the  Savior.    As  his  death  has  taken  such  a  large  place 
in  the  great  salvation  of  the  glorious  gospel,  we  will 
give  this  chapter  to  the  significance  of  his  death. 
Let  it  be  stated  at  the  outset  that  the  purpose  is  not 
to  formulate  and  advocate  a  particular  theory  con- 
cerning what  is  commonly  called  the  atonement. 
The  purpose  is  simply  to  offer  some  suggestions  that 
will  make  for  right  living,  and  to  this  end  will  help 
correct  some  erroneous  ideas  concerning  the  meaning 
of  the  cross.    I  have  five  suggestions  to  offer.    The 
first  is  that  the  most  important  thing  is,  by  no  means, 
to  make  sure  of  a  definite,  clearly  stated  theory  of 
the  atonement.    I  would  insist  on  this  in  the  light 
of  the  Bible  itself,  of  church  history,  ard  of  analogy. 
284.  In  the  light  of  the  Bible  itself.     One  cannot 
read  it  without  being  impressed  with  the  significance 
that  is  there  attached  to  the  death  of  Jesus,  whose 
blessed  hands  "were  nailed  for  our  advantage  on 
the  bitter  cross."    The  four  gospels  give  about  one- 

339 


. 


240 


Christianity  and  Its  Bible 


fourth  of  their  space  to  the  'rcatmcnt  of  the  last  week 
of  his  life.  Their  representations  of  his  own  attitude 
toward  his  death  are  suggestive.  In  the  rest  of  the 
New  Testament  his  life  is  seldom  referred  to;  but 
the  frequent  references  to  his  death  and  resurrection 
suggest  that  these  were  constantly  in  the  thought  of 
the  early  church.  His  death,  undoubtedly,  was 
viewed  as  very  significant  for  salvation.  Neverthe- 
less, the  New  Testament  contains  no  clearly  formu- 
lated theory  as  to  how  his  death  saves.  Not  only  that, 
but,  from  all  the  passages  referring  to  his  death,  we 
find  it  exceedingly  difficult  to  formulate  a  perfectly 
consistent  and  satisfactory  theory.  From  a  closer 
study  of  these  passages,  we  more  than  suspect  that 
Christ's  death  is  somewhat  differently  viewed  by 
different  writers.  We  should  not  be  surprised  to 
be  shown  that  it  was  somewhat  differently  viewed 
by  the  apostle  Paul  at  different  periods  in  his  life. 

285.  In  the  light  of  church  history.  For  about 
one  thousand  years  the  theory  commonly  held  was 
that  developed  from  the  New  Testament  figure  of  the 
ransom.  Christ's  death  was  a  ransom  paid  to  the 
devil.  It  was  even  held,  as  suggested  by  Origen, 
that  God  exchanged  for  the  souls  of  men  the  soul  of 
Christ,  which  he  knew  could  not  be  permanently 
retained  by  the  evil  one.  It  was  actually  believed  by 
many  that  God  thus  outwitted  the  devil  in  the  bar- 
gain. We  wonder  nov/  how  those  Christians  could 
ever  have  held  such  a  crude,  and  even  immoral, 


i'  I,'  '  . 


The  Death  of  Jesus 


241 


theory  concerning  the  significance  of  Christ's  death. 
We  do  not  deny,  however,  that  they  were  saved  from 
sin  through  that  death.    In  the  history  of  the  church, 
men,  who  professed  love  for  God  and  their  fellows, 
have  fought  bitter  theological  battles  among  them- 
selves because,  while  professing  to  be  saved  through 
the  death  of  Jesus,  they  differed  in  their  views  as 
to  just  how  his  death  saved  them.     Imagine  some 
brothers  wrangling  over  a  brother's  grave,  and,  in 
so  doing,  letting  their  other  brothers  die,  when,  by 
iieeding  the  counsels  of  him  who  died  and  the  les- 
sons learned  through  his  life  and  death,  they  might 
have  saved  their  brothers.     Such  is  much  of  the  con- 
troversy in  church  history  over  the  theories  of  the 
atonement. 

286.  In    the    light    of    analogy.     I    have    heard 
scientists  readily  acknowledge  their  ignorance  of  the 
essence  of  electricity,  and  that  they  differed  in  their 
theories  concerning  it.     That,  however,  did  not  i)re- 
vent  them  from  being  benefited  by  the  fat  t  of  elec- 
tricity.    A  man  may  ditler  from  others  in  his  history 
of  electricity,  or  may  change  from  (me  theory  to 
another,  or  may  have  no  theory  to  speak  of.  and  yet 
may  use  the  mighty  fact  itself.     So  a  man  may  differ 
from  others  in  his  theory  of  the  saving  significance 
of  Christ's  death,  or  may  change  from  one  theory  to 
another,  or  even  may  ha\e  no  theory  to  speak  of, 
and  yet,  through  the  saving  power  of  that  death,  be 
made  at  one  with  God.     The  legend  goes  that  St. 


242 


Clirisdunitv  and  lis  Bible 


Dominic,  leading  his  forces  to  victory,  went  through 
the  tight  unharmed  because  he  carried  in  his  hand  a 
largr  cru..uix.  The  Christ  of  the  crucifix  was  also 
untouched,  but  the  cross  itself  was  pierced  by  the 
weapons  of  the  foe.  That  cross  represents  any 
particular  theory  of  the  saving  significance  of  Christ's 
death.  It  may  be  marred.  The  crucified  Christ, 
however,  will  remain  unharmed  to  protect  from  the 
harm  of  sin  and  to  lead  to  victory  over  sin. 

CONCERNING  FIGURATIVE  REFERENCES 

287.  Our  second  suggestion  is  concerning  figura- 
tive references  10  the  death  of  Christ.  Be  verv  care- 
ful  of  a  figure  of  speech,  especially  if  it  travels  alone. 
Do  not  let  il  run  on  all  fours,  or  it  will  take  you  into 
dangerous  places.  Do  not  try  to  bridge  the  gulf 
between  man's  sin  and  the  hc'.iness  of  God  with  the 
netwo:  -.  of  a  single  metaphor,  or  you  will  fall  through 
its  meshes.  Let  one  metaphor  be  overlaid  with  a 
number  of  others,  and  even  then  be  cas  ful  how 
you  proceed.  For  instance,  let  the  figure  of  c  leans- 
ing  blood  (I  John  1:7)  be  qualified  by  the  figure  of 
drinking  the  blood  (John  6:56).  Let  the  idea  of  a 
propitiation  of  an  angry  God  be  qualified  with  other 
representations  of  God,  such  as  that  he  himself 
makes  the  j^ropitiation.  We  could  not  then  have 
such  thoughts  as  found  expression  in:  'I  love  Jesus 
Christ,  but  I  hate  God." 

288.  Be  very  careful  about  the  figurative  use  of 


■tiliiliillliiliHI 


*Sffi^ 


The  Death  oj  Jesus 


243 


the  Old  Testament  sacrifices.     Let  it  be  kept  in 
mind  that,  in  the  Old  Testament  prophets,  such 
lofty  passages  as  Isa.  1:10-17;   Am.  5:21-24;  and 
Mic.  6:6-8,  emphasize  righteousness  as  compared 
with  rites  and  sacrifices.     Progress  was  made  when 
the  prophetic  idea  of  righteousness  dominated  the 
priestly  idea  of  rites  and  sacrifices.     Let  not,  there- 
fore, the  erroneous  idea  of  actual  sacrifice,  that  was 
condemned  bv  these  passages,  return  in  the  fi  rure  of 
sacrifice  as  applied  to  Christ's  death,  no  matter  by 
whom  the  figure  may  be  used.     Let  the  modern 
prophets  inveigh  against  any  figurative  use  of  the 
death  of  Christ  as  a  sacrifice  that,  in  any  way, 
works  against  the  most  strenuous  endeavor  for  right 
cousness,  mercy,  and  humble  walking  with  God.     If 
the  death  of  Jesus  makes  for  anything,  it  makes  for 
righteousness.     If  it  means  anything,  it  means  the 
impartation  of  righteous,  joyous,  strenuous  love. 

289.  Surely  in  vain  was  the  cross  of  Calvary 
stained  with  the  Hfe-blood  of  Jesus,  if  through  his 
death  men  in  the  presence  of  temptation  are  but 
weakened  with  the  false  and  fatal  belief  that  the  full 
Dcnaltv  of  their  sins  will  not  be  meted  out  to  them 
^impl^'  because  they  have  that  belief.  The  cross  is 
not  an  iron  anchor  with  which  to  grip  the  lazy  shore 
of  false  security.  It  is  the  mast  on  which  to  spread 
the  sail  that  makes  for  joyous  progress  to  the  haven 
of  a  heavenly  bliss  through  Christlike  character. 
Those  who  look  upon  it  as  a  fire  escape  from  hell, 


iiisj 


I  5 
3    ' 


Am 


244 


Christianity  and  Its  Bible 


rather  tluin  as  a  mt'i.ns  of  rising  above  the  selfishness 
of  sin,  have  missed  its  mighty  meaning  for  this  sinful 
world. 

Cursed  through  the  cure  of  Calvary's  cross 
Are  they,  not  cured  through  Calvary's  curse, 
Who  tliink  the  remedy  a  simple  wash 
Ant!  would  apply,  but  not  assimilate 
The  blood  thereof  which  is  the  life  thereof. 
Unless  the  death  of  Christ  imparteth  life 
What  Ix'tter  than  an  idol  is  the  cross  ? 
The  faith  that  saves  is  not  the  faith  that  says 
That  "Jesus  died  for  me"  and  finds  the  blood 
A  sleeping  potion,  not  inspiring  wine. 
The  faith  that  saves  receiveth  life  from  God 
.And  manifests  itself  in  loving  deeds. 

THE  IMPORTANCE  OF  HIS  LIKE 

290.  The  third  suggestion  I  would  make  in  deter- 
mining the  significance  of  the  death  of  Jesus  is:  Let 
due  emphasis  be  given  to  the  significance  of  his  life. 
It  is  natural  to  expect  that  the  knowledge  of  how  he 
lived  would  be  helpful  in  obtaining  the  knowledge 
of  how  and  why  he  died.  All  will  agree  that  we  are 
on  the  way  to  wisdom  concerning  the  meaning  of  his 
death  when  "we  would  see  Jesus  '  in  hi^-  life  upon 
the  earth.  Edward  Everett  Hale  i)eliev.d  Fanny 
Kemble  was  right  wOien  she  told  him  she  was  glad 
she  did  not  know  more  of  ih-'  personal  life  of 
Shakt>jMare.  He  liimself  was  .^orry  that  Hallam 
Tennyson,  in  writing  tlie  biography  of  Lord  Tenny 
son,  had  made  that   great   \)ov{  beem   ve'     earth). 


■iiMi 


The  Death  0/  Jesus 


245 


Even  though  some  may  fear  that  increased  knowledge 
nl  the  actual  Jesus  would  show  a  considerable  differ- 
ence between  him  and  the  Christ  of  theology,  is  it 
not  true  that  the  nearer  we  come  to  him,  as  he  actually 
lived,  the  nearer  may  we  come  to  the  right  position  for 
the  truest  consideration  of  the  meaning  of  his  death  ? 

;yi.  The  information  concerning  the  life  of  Jesus 
given  in  the  early  non-Christian  writings  is  very 
meager.     Practically  all  the  material  for  the  study 
must  be  obtained  from  Christian  sources  and  mainly 
from  the  New  Testament.     I  would  suggest  that  the 
GosfX'ls  of  Mark,  Matthew,  Luke,  and  John   be 
considered  separately;   that  the  first  three  be  com- 
pared to  get  a  synoptic  view  of  Jesus;  and  that  this 
be  compared  with  the  Jesus  of  the  Fourth  Gospel. 
I  would  suggest  that  other  New  Testament  references 
to  his  Hfc  be  carefully  considered.     I  would  not,  by 
any  faLe  view  of  inspiration,  interfere  with  the  most 
critical  investigations.     I  would  be  willing  that  those 
who  are  able  to  do  it  go  back  of  thu  documents  to 
estimate  their  worth.     I  would  simply  ask  for  an 
honest  effort  to  find  out  who  Jesus  really  was,  and 
to  walk  with  him  whose  feet  {)ressed  the  soil  of  Pales- 
tine, and  whose  voice  was  heard  upon  its  waters  and 
among  its  hills.     I  have  a  passion  lO  bring  men  into 
touch  with   K'sus  of  Nazareth  and  have  them  stay 
with  him  until  he  becomes  Jesus  of  Calvarv.     Along 
the  wav  of  Jesu^,'  life  I  would  have  men  come  to  the 
foot  of  the  cross  and  see  the  Savior. 


:» 


J 


346 


Christianity  and  Its  Bible 


292.  Could  his  church  come  into  touch  with  him 
thus,  I  think  she  would  marvel,  though  often  empha- 
sizing the  simplicity  of  the  plan  of  salvation,  that  she 
herself  should  have  stumbled  over  the  simplicity  of 
the  way  to  God  through  him.  To  a  modern  Nico- 
demus  asking  concerning  the  way  of  salvation, 
"How  can  these  things  be?"  the  modern  Philip 
makes  his  truest  answer  when  he  says:  "Come  and 
see.  Get  acquainted  with  Jesus  himself.  Follow 
the  best  that  is  in  you  as  you  learn  of  him,  and  you 
will  find  yourself  at  one  with  God."  The  Fourth 
Gosjx>l  gives  as  the  words  of  Jesus:  ".And  I  if  I  be 
lilted  up  from  the  earth  will  draw  all  men  to  myself." 
If  we  can  bring  men  into  the  magnetic  field  of  this 
magnet,  so  that  they  expenencc  the  fact  of  salvation 
in  being  drawn  away  from  sin,  we  need  not  care  so 
much  about  their  thev>ries  concerning  the  magnetic 
influence. 


REVELATIONS  AT  TH^:  CROSS 

Ay3.  Our  fourth  suggestion  is:  Viewing  his  death 
as  :"ae  climax  of  his  life,  what  are  its  great  revela- 
tions ?  There  arc  certainly  two-  ^in  and  love.  It 
reveals  the  awfulness  of  sin.  What  a  tragedy,  what 
an  awful  climax  to  a  protracted  tragedy,  was  that 
scene  on  Calvary!  The  subtle  selfishness  of  the 
legalistic  religious  leaders;  their  bitter  opposition  to 
the  teaching  of  Jesus  that  religion  was  of  the  heart; 
the  cruelty  of  their  envy  and  hate;  the  coarse  mock- 


The  Death  oj  Jesus 


247 


cry  of  the  soldiers;  the  despicable  conduct  of  Pilate; 
ihe  (iulness  of  ev.-n  the  disciples  to  the  spiritual 
nature  of  ihii"  Master's  work;    their  selfish  ambi- 
tions even  when  the  cross  was  near;  their  desertion 
in  the  time  of  danger;  the  shameful  denial  by  Peter; 
the  deeply  dyed  treachery  of  Judas;   the  insistent 
cry,  "Crucify  him,  crucify  him;"  the  travesty  of 
justice  when  he  was  tried;    the  via  dolorosa;    the 
thorns  and  nails  and  s{x;ar;    the  shameful  death- 
p(,nalty;  the  protracted  ])hysical  agony;  the  deeper 
ngony  because  of  the  sinfulness  of  it  all;   tb"  inno- 
cence  of   the   victim;    his   heroic   heart    breaking 
because  of  the  sinfulness  of  the  wo  l'~v    ^i  ^'-  reve- 
lation of  the  awfulness  of  sin!     Ii  "ot    ..ly  reacts 
upon  the  sinner,  but  it  reaches  out  v.itii  .Is  awful 
consetjuenccs  to  the  innocent,  and  smites  and  wounds 
and  I  leaks  the  very  heart  of  love.    This  is  the  depth 
uf  the  sin  of  Calvary.      It  was  a  sin  against  love. 
"  Be  afraid  of  the  love  that  loves  you,"  says  one;  "it 
is  either  your  heaven  or  your  hell."     Jesus  "came 
unto  his  own  and  his  own  received  him  not."   They 
enviously,  hatefully,  mockingly,  cruelly  put  to  death 
their  best  friend,  who  .^iradfastly  set  his  face  to  go  to 
this  awful  death  in  very  love  for  them.     This  is  the 
tragedy  of  Calvary.     This  is  its  glory  too. 

294.  This  brings  'is  to  the  other  gnai  revelation  a! 
the  cross— the  revelation  of  love.  Coming  along 
the  way  of  his  Ufe  to  his  cross,  we  see  this  sap<  r- 
scription  in  the  language  of  religion,  b'lsiiiess,  a.-ii 


i 


348 


Christianity  and  Its  IMble 


culture:  "Ji-sus  of  Calvary,  the  Kinj,'  of  love." 
\\.  X  (krply  the  cross  has  impressed  ufX)n  the  sorls 
of  men  tlic  K..e  of  Jesus  for  (iod  and  man!  It  has 
been  sugf^esled  that  in  all  true  love  there  are  a  recog- 
nition of  worth,  a  desire  to  ix)ssess,  and  a  desire  to 
bless.  How  the  cross  seals  the  evidence  to  the 
presence  and  greatness  of  these  three  elements  in 
the  love  of  Jesus!  The  great  test  of  true  \  ve  is  the 
third.  For  Ciod's  sake  and  man's,  Jesus  endured  the 
cross  and  despised  i  he  shame.  How  brightly  his  love 
stood  the  fiery  test  of  martyrdom !  This  is  the  glory 
of  the  cross.  This  is  why  "all  the  light  of  sacred 
storv  gathers  round  its  head  sublime."  We  have 
already  referred  to  an  American  artist's  suggestive 
picture  of  the  crucifixion,  where  there  are  but  two 
crosses  visible — those  of  the  robbers.  Over  them  is 
a  bow  of  hope.  Between  them,  where  we  would 
expect  the  cross  of  Jesus  with  its  representation  of 
agony,  is  a  flood  of  ineffable  light.  It  is  the  light 
that  gives  hope  to  the  world.  It  is  the  light  of  love. 
295.  Is  it  the  love  of  God  as  well  as  of  Jesus? 
Browning  makes  the  aged  ajx)stle  John  say  : 

I  say  the  acknowltii^mcnt  of  God  in  Christ, 
Accepted  by  thy  reason,  solves  for  thee 
All  questions  in  the  earth  and  oui  of  it 
And  has  so  far  advanced  thee  to  be  wise. 

The  place  of  increasing  importance  given  to  the  belief 
in  the  divine  indwelling  has  made  this  "acknowledg- 
ment" "accep'i'd"  more  readily  by  many,  and  has 


V^' 


The  Death  oj  Jfiux 


J49 


"advanced"  them  "to  Ix-  wise"  (onccrninK  the 
great  (jucstions  of  theology,  inrluding  that  of  the 
sipnifiianee  of  Christ's  death.  Tlu-  story  has  fre- 
(juently  been  told  of  the  children  to  whom  was  given 
a  dissected  map  of  the  world.  Trying  to  put  it 
together,  they  failed,  until  on  the  other  si«le  of  its 
fxrplexing  pieces  they  found  pictures  of  different 


pa 


rts  of  a  human  body.  Soon  the  {)icture  of  a  man 
was  before  them,  and  lo!  on  the  other  side  was  a 
com{)letc  map  of  the  world.  How  perplexing  the 
relations  within  and  between  the  difTcrent  parts  of 
the  world  of  Christian  theology!  If  men  could  but 
sec  Jesjs  in  the  symmetry  of  his  "human  life  of 
God,"  these  jxrplexing  relations,  including  what  we 
prefer  to  call  the  atonement,  would  be  better 
understood. 

296.  "Human  life  of  God"— how  niiningful 
that  expression  as  we  stand  at  the  cross!  'Ahat  a 
glimpse  it  gives  into  the  heart  of  God !  God':-,  heart 
bleeding  because  of  sin!  How  awful  then  is  sin! 
God  seeing  such  worth  in  man,  desiring  so  to  possess 
him,  yearning  so  to  bless,  and  suffering  on  his  behalf ! 
What  ineffable  love!  Suggestive,  then,  the  words 
of  President  W.  H.  P.  Faunce: 

The  Rrcat  conviction  that  in  Christ  the  mind  of  God  has 
entered  into  the  life  of  man  has  been  the  source  of  incalculable 
moral  energy.  It  is  not  so  important  to  be  sure  that  Christ  is 
like  God  as  it  is  to  be  possessed  of  the  immovable  conviction 
that  God  is  like  Christ;  that  God  is  not  a  Caesar  or  a  Sen- 
nacherib; but  is  like  Jesus.  This  is  the  renovating  idea 
which  has  purified  and  uplifted  the  moral  world. 


<zrt 


^ 


MICROCOPY   RESOLUTION   TEST   CHART 

(ANSI  and  ISO  TEST  CHART  No.  2i 


1.0 


I.I 


1.25 


Ui||^| 

I  50        '" 

•^       14,0 


1.4 


?5 

12.2 

2.0 
1.8 


1.6 


^  ^IPPLIED  IIVI^GE     I 

^^  1653   Eost    Wain   Street 

g^aS  Rochester.    New    fork         14609       USA 

'■.^S  (716)    482  -  OJOO  -  Phone 

^S  (''6)   288  -  5989  -  Fax 


250  Christianity  and  Its  Bible 

This  is  the  idea  that  will  purify  and  uplift  today. 

LIFE  IN  VIEW  OF  THE  CROSS 

297.  The  words  of  Dr.  Faunce  lead  us  to  our  fifth 
and  last  suggestion :  In  the  presence  of  the  cross  let  us 
ask  about  our  lives  in  view  of  its  revelations.  It 
should  help  us  in  the  fight  against  sin  in  our  own 
lives  and  in  the  lives  of  others.  It  is  said  that,  when 
Cameron  of  Lochiel  was  asked  to  fight  for  Prince 
Charlie,  and  it  was  doubtful  what  he  would  do,  he 
was  told :  "  If  this  prince  once  sets  his  eyes  upon  you, 
he  will  make  you  do  whatever  he  pleases."  The 
prophecy  came  true.  We  would  that  any  hesitating 
in  the  fight  against  sin  could  be  brought  along  the 
course  of  Chiist's  Hfe  to  the  knoll  of  Calvary  itself, 
that  the  "Strong  Son  of  God"  might  look  into  their 
hearts;  for  "one  look  of  that  pale  suffering  face" 
would  make  them  feel  the  "deep  disgrace  of  weak- 
ness." In  a  discussion  in  Chicago  Commons  a 
socialistic  workman  arose  and  said:  "It  was  to  get 
the  beast  that  is  in  man  out  of  us  all  that  Christ  hung 
upon  the  cross;  and  it  makes  a  fellow's  heart  full  to 
think  he  had  to  die  for  that."  Among  the  things 
with  which  it  fills  the  heart  is  an  intense  desire  to  be 
superior  to  beastly  weaknesses,  to  be  free  and  to  help 
free  from  sin,  to  be  good  soldiers  of  the  cross  in  a 
Christlike  fight  against  sin. 

298.  Standing  at  the  cross  should  also  help  us  test 
our  love  by  the  love  that  is  there  revealed.     How  often 


The  Death  oj  Jesus 


251 


our  professed  love  is  almost  lacking  in  one  or  more 
of  the  elements  of  the  love  of  Jesus !     The  compari- 
son of  our  love  with  his,  as  we  stand  at  the  cross,  will 
quicken  in  us  a  strong  desire  for  a  truer  love.     "  To 
let  the  new  life  in  we  know  desire  must  ope  the  portal." 
The  new  life  that  we  desire  is  the  life  of  truest  love. 
Love  begets  love.     "We  love,  because  he  first  loved 
us."    In  the  practice  of  medicine  the  blood  of  the 
strong  has  sometimes  been  inserted  into  the  body  of 
the  weak,  vho  have  been  strengthened  thereby.     So 
the  Christlike  life,  the  Christlike  love,  of  God  has 
been  imparted  to  those  who  yearned  for  it  at  the  foot 
of  the  cross.    As  t  lus,  in  yearning  faith,  they  have 
fully  yielded  to  its  wondrous  spell,  they  have  been 
hypnotized  with  such  Christlike  love  that,  at  times, 
they  have  felt  that  they  could  do  all  things,  even  to 
the  enduring  of  the  cross,  for  the  love  of  God  and  man. 
299.  Principles  are  more  easily  understood  and 
lived  when  they  have  been  seen  exemplified  in  the 
lives  of  persons.    The  principle  of  love,  the  great 
principle  of  Christianity,  is  more  easily  understood 
and  lived  in  the  light  of  the  knowledge  of  the  cross  of 
Jesus.     When  asked  how  popular  liberty  could  best 
be  taught,  Mirabeau  replied :  "  Begin  with  the  infant 
in  the  cradle,  ..nd  let  the  first  name  it  lisps  be  Wash- 
ington."    What  is  the  best  way  to  teach  popular 
freedom  from  the  thraldom  of  sin  ?    Begin  with  the 
infant  in  the  cradle,  and  let  the  first  name  it  lisps  be 
Jesus.     "  It  is  he  that  shall  save  1  is  people  from  their 


ii 


i 


A. 


mmB^M^. 


252 


Christianity  and  Its  Bible 


sins."  "To  steep  ourselves  in  him,"  says  one,  con- 
cerning the  "founder  who  himself  was  what  he 
taught,"  "is  still  the  chief  matter;  but  to  restrict 
ourselves  to  him  means  to  take  a  point  of  view  too 
low  for  his  significance.  Individual  religious  life 
was  what  he  wanted  to  kindle  and  what  he  did  kindle; 
it  is  his  peculiar  greatness  to  have  led  men  to  God, 
so  that  they  may  henceforth  live  their  own  life  with 
him." 

300.  What  a  leader!  Next  to  him  in  founding 
Christianity  was  Paul.  Why  ?  Mainly  because,  as 
a  great  theologian  who  lived  a  strenuous  life,  his 
peerless  poem  on  love  (I  Cor.,  chap.  13)  was  the  ex- 
pression of  his  heart ;  and  because,  as  one  who  lived 
a  Christlike  life  of  self-sacrificing  love,  he  pointed 
others  to  the  Christ.  To  the  Corinthians  he  wrote: 
"  Be  ye  imitators  of  me  even  as  I  also  am  of  Christ." 
His  words  suggest  the  leading  musician  of  an  orches- 
tra. From  his  instrument  the  other  instruments 
have  been  tuned,  but  he  himself,  with  the  rest,  is 
under  the  direction  of  the  conductor.  If  Paul,  who 
made  many  hearts  to  respond  to  the  harmony  of 
heaven,  be  considered  the  leading  apostle,  he  himself 
looked  to  Jesus  Christ  as  the  peerless  leader.  The 
recognition  of  this  leadership,  this  lordship,  of  Jesus 
has  made,  and  still  makes,  for  unity.  To  quote 
again  from  Dr.  Faunce: 

In  this  unity  are  included  many  who,  by  reason  of  intel- 
lectual constitution  or  training,  will  prefer  a  formula  which 


The  Death  oj  Jesus 


253 


le 


rliffcrs  from  yours  or  mine.  They  may  halt  over  our  phrases 
while  they  share  our  attitude.  They  may  confound  the  per- 
sons or  divide  the  substance,  while  following  Jesus  Christ  to 
prison  and  to  death.  If,  in  the  interests  of  truth,  we  must 
guard  our  creed-subscription,  in  the  interest  of  the  Christian 
life  we  must  guard  against  an  intolerant  intellectualism  which 
would  ask,  not  what  is  a  man's  supreme  allegiance,  but  what 
is  his  latest  definition. 

Recognizing  the  unifying  and  inspiring  influence  of 
the  name  of  a  great  leader,  let  us  rally  round  the 
cross,  with  the  cry:  "The  Lord  Jesus!"  In  the 
summer  of  1889  the  students  at  Northfield  were 
electrified  by  a  cablegram  from  Japan.  In  it  the 
Christian  students  of  the  Sunrise  Kingdom  sent  this 
stril-ing  message:  "Make  Jesus  king."  To  us,  in 
whose  hearts  and  lives  selfishness  has  still  great,  and 
with  some  it  may  be  increasing,  power;  to  us,  away 
from  God  and  in  need  of  a  great  leader  to  bring  us 
back  to  the  Father;  to  us,  as  along  the  way  of  Jesus' 
life  we  have  come  to  the  cross— to  us,  through  the 
ocean  of  God's  grace,  there  comes  this  living  message 
charged  with  the  electricity  of  Goa's  love:  "Make 
Jesus  king."  Well  for  us  if  we  can  sing:  "The 
King  of  love  my  Shepherd  is."  As  the  "  good  shep- 
herd "  who  laid  down  his  life  for  the  sheep,  in  the 
fatherhood  of  God  Jesus  "saw  one  clue  to  life  and 
follow  d  it."    To  follow^  him  is  to  find  the  Father. 


CHAPTER  XIX 
THE  fathp:rhood  of  god 

INTRODUCTORY 

301.  The  development  of  the  idea  of  Deity  meant 
more  than  increased  dominion  for  Jehovah.  It 
meant  the  changing  of  his  character.  Though  in 
Malachi  wc  read,  "I,  Jehovah,  change  not,"  and  in 
James  of  the  "  Father  of  lights  with  whom  can  be  no 
variation,"  yet  man's  conceptions  of  God  have  varied 
widely  and  have  changed.  In  the  second  part  of  the 
second  century  Marcion  taught  that  there  were  two 
Gods  in  Scripture:  one  the  just  demiurge  of  the  Old 
Testament  Jews,  and  the  other  the  good  God  of  the 
New  Testament  Christians.  Someone  has  said: 
"There  is  no  widely  propagated  error  which  is  not 
based  on  some  fundamental  truth."  The  widely 
propagated  error  in  Marcion's  teaching  was  that  the 
God  of  Christians  was  altogether  unknown  in  Old 
Testament  times.  The  fundamental  truth  was  that 
he  was  not  as  well  known  then.  Though  the  father 
loves  his  babe,  he  is  to  it  at  first  little  more  than  a 
thing.  Later  he  is  little  more  than  a  stranger.  Still 
later,  however,  he  is  looked  upon  as  father,  whose 
fatherliness  is  increasingly  appreciated  as  the  child 
develops.  As  with  a  child,  so  with  a  race.  The 
people  of  Jehovah  had  to  pass  through  many  develop- 

aS4 


Wv:. 


The  Fatherhood  oj  God 


355 


ing  experiences  (settlement  in  Canaan,  rise  of  mon- 
archy, exile,  the  coming  of  Jesus,  etc.)  before  it  came 
to  a  high  appreciation  of  his  fatherhood. 

302.  Ephesians  3:5  at  least  suggests  the  truth 
that  clears  away  so  many  moral  and  other  difficulties 
in  the  Scripture,  throws  light  uix)n  many  passages 
otherwise  obscure,   and  enables  us   the   better  to 
"assert  eternal  providence"  and,  through  Scripture, 
"to  justify  the  ways  of  God  to  man."     It  enables  us 
to  see  Moses,  Samuel,  Amos,  Hosca,  Isaiah,  Ezekicl, 
and  the  rest  rising  as  high  and  higher  mountain 
peaks,  in  their  revelations  concerning  God,  until  their 
highest  summit  was  reached  in  Jesus  Christ.     He 
connected  earth  with  heaven  and  showed  the  way 
for  men  to  get  to  God  the  Father.     He  was,  how- 
ever, by  no  means  the  first  to  teach  the  fatherhood  of 
God.     This  is  to  be  found  in  Old  Testament  times 
inside,  and  even  outside,  the  Old  Testament  itself. 
Among  the  Greek  gods  Zeus  was  the  "  father  of  gods 
and  men."     In  the  very  name  "  Jupiter,"  "  best  and 
greatest"  of  the  Roman  gods,  is  found  the  word  for 
"father."     It  is  worthy  of  note  that  the  Koran  does 
not  use  the  term  "father"  as  a  name  of  God.     In 
discussing  the  term  "Son  of  God"  we  have  already 
noticed  the  Old  Testament  meaning  of  divine  father- 
hood.    What  Jesus  did  for  the  conception  of  God's 
fatherhood  was  twofold— he  gave  it  more  prominence 
and  he  put  a  richer  meaning  into  it. 

303.  What  meaning  has  it  for  us  today  ?  "  Father," 


2S6 


Christianity  and  Its  Bible 


like  "cause,'  is  a  relative  term.  As  cause  always 
implies  cfTtct,  father  always  implies  child.  If  God 
be  father,  who  arc  his  children  ?  Are  all  men  ?  In 
John  8:44  we  read  that  Jesus  said:  "Ye  are  of  your 

father,  the  devil "     How,  then,  could  they 

be  children  of  God  ?  Is  it  possible  for  a  child  to 
have  two  fathers  ?  Does  not  the  forty-second  verse 
imply  that  Jesus  thought  that  God  was  not  their 
father?  Again,  is  it  possible  to  be  father  to  the 
same  child  twice  ?  V  m\d  God  be  father  in  creation 
and  also  in  regeneration  or  new-birth  ?  Should  not 
"  Our  her  "  of  what  is  commonly  called  the  Lord's 
Prayer  tjc  used  only  by  Christians  ?  From  the  fact 
that  God  is  father,  what  can  be  inferred  concerning 
his  children  ?  In  what  way  or  ways,  and  for  how 
long,  has  God  been  the  father  of  Jesus  ?  What  is 
the  relationship  between  the  Father  and  the  other 
persons  in  the  Trinity?  The  attempts  to  answer 
these  questions  have  occasi':  ..  -'controversies. 

We  would  suggest  what  mo     -  ,iat  the  dispute, 

after  all,  is  due  not  so  mut.h  .^  dilferent  views  of 
doctrine  as  to  different  uses  of  terms.  It  would  make 
for  harmony  if  four  things  were  recognized  more 
commonly  and  clearly  than  they  are:  I.  There  is  a 
radical  difference  between  the  real  and  the  figurative 
meanings  of  fatherhood.  II.  As  used  concerning 
God  in  his  relationship  to  men,  the  term  "father" 
is  figurative.  III.  Taken  figuratively,  the  meaning 
of  the  term  is  so  elastic  that  different  men  at  the  same 


The  Fatherhood  oj  Cod 


257 


time,  and  one  man  at  different  times,  may  use  it  with 
widely  different  meaning"..  IV.  In  any  discussion 
concerning  it  the  utmost  care  should  be  taken  tlut 
each  understands  just  the  meaning  intended  when 
he,  or  the  other,  uses  the  word  "father,"  or  related 
terms. 

REAL  FATHERHOOD 

304.  I.  What  is  real  fatherhood  as  distinguished 
from  that  which  is  figurative  ?    Though  the  meaning 
of  real  fatherhood  varies  considerably,  and  is  there- 
fore difficult    to  define,  we  find  something  that  is 
always  there.      In  this  it  differs   from   figurative 
fatherhood  in  the  meanings  of  which  there  is  nothing 
that  is  always  present.    That  meaning  which  is  con- 
stant, without  which  there  is  no  real  fatherhood,  and 
which  we  therefore  call  its  primary  meaning,  is  male 
parentage  of  a  human  child.    The  secondary  mean- 
ing, which  varies  and  may  include  fatherly  love,  etc., 
is  not  absolutely  essential  to  real  fatherhood.     For 
instance,  a  man  may  be  a  father  and  not  be  fatherly, 
for  he  may  not  know  that  he  has  a  child.     If,  there- 
fore, a  definition  of  real  fatherhood  be  asked  for, 
the  only  logical  definition  is  its  primary  meaning. 
While  real  fatherhood  may  mean  more  than  mere 
male  parentage  of  a  human  child,  it  must  mean  that. 
If,  where  the  term  "father"  is  used,  it  does  not 
include  this  meaning,  the  reference  is  not  to  real,  but 
to  figurative,  fatherhood. 


iia 


258 


Chrislianity  and  Its  Bible 


FIGUR4TIVE  AS  USED  OF  GOD 

305.  II.  Can  thcrt'  bt  any  question  but  that  the 
rt'ffrence  l^  figurative  when  the  term  is  used  con- 
cerning God  as  the  father  of  men  ?  When  the  Psalm- 
ist called  God  his  shepherd,  God  was  not  a  real 
shepherd  to  him.  The  term  was  a  human  term 
figuratively  applied  to  God.  W  lien,  in  Isaiah,  we 
read,  "Thy  Maker  is  thy  husband."  we  do  not  think 
of  God  as  a  real  husband.  The  word  obtained  from 
human  relations  was  simply  used  figuratively  con- 
cerning God.  So,  when  we  speak  of  God  as  our 
f;iiher  (whatever  may  have  been  the  meaning  of 
Lph.  3:14,  15),  is  it  not  true  that  the  term,  as  used 
concerning  God,  is  taken  from  the  relation  between 
a  man  and  his  child,  and  is  applied  figuratively  to 
God  ?  As  when  we  say  of  a  certain  child  that  his 
father  is  his  God,  so,  when  we  say  that  God  is  "Our 
Father,"  do  we  not  in  each  case  vse  a  figure  of 
speech  ?  As  when  we  say  a  certain  father  is  godly, 
so,  when  we  say  that  God  is  fatherly,  do  we  not  speak 
in  metaphors  ?  This  common  figure  of  speech  is  de- 
fined as  that  "in  which  one  object  is  likened  to 
another  by  asserting  it  to  be  the  other,  or  speaking  of 
it  as  if  it  were  that  other."  It  differs  from  the  figure 
called  "simile"  because  in  the  simile  a  word  of  like- 
ness is  expressed.  That  which  distinguishes  it  from 
the  simile  is  that  which  causes  it  to  be  less  readi  /  rec- 
ognized as  a  figure  of  speech.  As  if,  then,  to  show 
that  where  fatherhood  elsewhere  in  the  Scriptures  is 


t:>QjL--  \m 


The  Fatherhood  of  God 


259 


used  concerning  God  it  is  a  metaphor,  the  "word  of 
likeness"  is  express(  '  in  some  passages  where  we 
read : 

Like  as  a  father  pilielh  his  chlMr*.  n 

So  the  Lord  pitit-th  them  ih-it  fi-iir  him. 

Even  as  a  fatlicr  the  son  in  whom  he  delighteth. 

306.  As  the  primary  meaning  always  essential  to 
real    fatherhood    is  ''male    parentage  of  a  human 
child,"  when  the  term  is  used,  not  only  of  the  devil  as 
father  of  men  and  of  God  as  father  of  lights,  but  also 
of  God  as  father  of  men,  surely  the  meaning  is  meta- 
phorical.    In  'ifferent  religions  the  goddess  has  had 
a  prominent  place,  especially  among  people  who 
recognized  the  mother  as  the  head  of  the  family. 
It  seems  necessary  to  use  some  pronoun  in  speaking 
of  God.    Though,  of  the  three,  "he"  is  used  rather 
than  "she"  or  "it,"  yet,  after  all,  is  God  really  a 
male  ?    Unless  as  such  he  has  begotten  human  chil- 
dren, he  is  not  their  real  father.    Unless  as     nh  he 
begat  Jesus  as  a  human  child,  he  wa'^  not  his  r  al 
lather.     Suggested    by  such  terms  a      '  first  V   rn  " 
and  " only-begotten,"  the  exprcr^sion    eternal  g  ntra 
tjon"— the  Father's  eternal  generation  of  the  bun  - 
is  most  evidently  a  figure  of  speech.     Surel\    lof 
most,  at  least,  it  is  not  necessary  to  go  farther.      \-  1 
order  that  there  may  be  male  parentage  there  mus; 
be  female  parentage,  need  we  ask  that,  if  God  bi.  a 
real  father,  how  about  the  real  mother?     If  the 
immanence  of  God  be  taken  to  mean  that  God,  being 


«    * 


"TT's^mjawj  ;;/5S'iH" 


'mr*:jM'Fy 


a6o 


Christianity  and  Us  Bible 


in  all  falluTs,  is  real  fathiT  to  all,  then,  in  the  same 
way,  he  has  also  real  motherhood  an*,  childhood. 
In  times  of  sorrow  as  in  God's  pnsence  I  have  been 
as  "one  whom  his  mother  comforteth"  (Isa.  66: 13). 
I  have  felt  God  was  a  mother  as  well  i's  a  lather. 
Is  God  a  real  mother?  It  would  not  be  ne':essary 
to  carry  out  this  line  of  thought  as  far  as  w  have,  if 
it  were  not  that  many,  who  readily  recognize  as 
figures  of  speech  the  representations  of  God  as  shep- 
herd or  as  king,  yet  have  great  difiiculty  in  under 
standing  that  the  representations  of  God  us  father 
are  also  figurative.  I  have  even  heard  a  self-made 
theologian  who  was  so  incapable  of  distinguishing 
between  literal  and  figurative  language  that  he 
strenuously  asserted  that  the  new-birth  was  literal. 
Many  fail  to  see,  not  only  how  crass  it  is  to  think  of 
God  as  a  real  father  of  men,  but  also  how  narrow. 
The  term  "regeneration"  is  but  a  figure  of  speech. 
Paul  uses  the  figure  of  adoption.  Regeneration  and 
adoption,  taken  literally,  are  contradictory. 

307.  With  some  there  is  the  feeling  that,  when 
real  fatherhood  is  taken  away,  everything  is  gone. 
If  this  feeling  were  displaced  by  the  conviction  that 
the  fi.gurative  meaning  is  richer  than  the  real,  and 
that  the  reality  that  the  figurative  meaning  seeks  to 
express  is  richer  than  the  meaning  of  the  figure  at  its 
best,  how  much  misinterpretation  and  controversy 
would  be  saved !  The  "good  measure "  of  the  figure, 
even  though  it  be  heaped  up,  "pressed  down  and 


J  he  Fiilhfrhood  oj  '!od 


361 


shaken  together  and  running  over,"  is  still  unablr 
to  contain  the  rich  meaning  of  the  reality  of  God's 
relationship  to  us.     Faber  sang: 

The  love  of  (Jod  is  broadt-r 
Than  ihv  mca.^urf  of  man's  mind. 

While  man's  mind  h  lipii*'"!:  his  speech  is  yet  more 
limited.    God  certain!  ater  than  any  repre- 

sentation of  him  in  1;  human  speech.     Kept 

down  by  ♦he  inadequacy  of  literal  language,  the 
human  soul  seeks  by  figures  of  speech  to  climb  nearer 
the  expression  of  the  truth  it  feels  concerning  God. 
One  of  its  highest  figures  is  that  of  fatherhood,  but 
the  reality  is  higher  still. 

ELASTICITY  OF  FIGURE 

308.  III.  Because  of  the  elasticity  of  figurative 
language,  the  range  of  the  possible  figurative  mean- 
ings f'  "fatherhood"  is  limited  only  as  the  power 
of  thi  lagination  's  limited.  The  American  school 
bov  ci*ii  say  that  Washington  was  the  "father  of  his 
country."  V/ordsworth  said:  "The  child  is  father 
o:  the  man."  Elisha  called  Elijah  his  father,  and 
was  called  father  by  the  king.  Job  said  that  he  was 
a  father  to  the  needy,  and  that  corruption  was  his 
father.  God  is  the  father  of  rain  as  well  as  of  lights, 
and  he  is  the  begetter  of  the  dew.  If  one  has  imagi- 
nation strong  enough  he  may  stretch  the  figure  of 
fatherhood  so  that  it  would  practically  cover  his 
whole  conception  of  God.    To  this  there  is  no  serious 


'11     viiiki   -^i^anm. 


262 


Christianity  and  Its  Bible 


objection,  provided  it  be  recognized  that  fatherhood 
is  a  figure;  and  that  other  figures,  such  as  kingship, 
may  be  similarly  stretrhed.  Here  are  three  persons 
— a  good  man,  a  bad  man,  and  a  boy  who  is  not  the 
real  son  of  either  of  the  men.  Speaking  figuratively, 
however,  the  good  man  may  be  kind  enough  to  the 
boy  to  be  called  his  father;  and  the  boy  may  be 
enough  like  the  bad  man  to  be  called  his  son.  So, 
speaking  figuratively,  the  good  God  may,  in  some 
ways,  be  a  father  to  those  who,  because  of  their  bad- 
ness, are  called  children  of  the  devil.  A  child  can 
have  only  one  real  father.  Speaking  figuratively, 
however,  the  one  child  may  have  two  fathers;  and 
the  one  man  may  be  father  more  than  once  to  the 
same  child.  God  could  not  be  man's  father  in 
creation  and  also  in  regeneration,  if  we  look  upon 
fatherhood,  in  both  cases,  as  real.  If,  however,  we 
look  upon  them  as  figures  of  speech,  they  may  each 
express  an  important  truth.  The  question  is  not: 
"Which  is  real?"  Since  both  are  figurative,  the 
question  is:  "  What  is  the  meaning  of  each  ?  "  When- 
ever we  use  the  term  "father"  otherwise  than  con- 
cerning the  male  parent  of  a  human  child,  the  ques- 
tion is  not :  "  Does  the  term  denote  real  fatherhood  ?  " 
In  the  unlimited  variety  of  possible  figurative  mean- 
ings the  one  question  is:  "Just  what  is  the  meaning 
intended  ?  " 

309.  In  this  variety  some  applications  of  the  figure 
are  more  fitting  than  others.     The  sculptor  who 


i 


The  Fatherhood  of  God 


263 


makes  a  childlike  statue  may  be  said  to  be  its  father. 
If  he  should  give  life  to  the  statue,  so  that  in  many 
respects  it  would  be  like  himself  and  capable  of 
loving  him,  the  term  "father"  would  be  more  fitting. 
If  further,  by  means  perhaps  of  another  being,  the 
living  statue  so  increased  in  likeness  to  its  maker  and 
in  love  for  him  that  the  relations  between  them 
become  con-,iderably  changed  for  the  better,  the 
term  "father"  has  a  richer  meaning  and  is  still  more 
appropriate.  So  the  references  to  God's  fatherhood 
of  creation  vary  in  appropriateness,  and  are  not  so 
rich  in  meaning  as  the  references  to  his  fatherhood 
of  regeneration.  In  Browning's  "Saul"  we  read: 
God  made  all  the  creatures  and  gave  them  our  love  and  our 

fear 
To  give  sign  we  and  they  are  his  children,  one  family  here. 

While  the  poet  thus  may  sing  of  even  the  other  ani- 
mals as  God's  children,  yet  the  figure  of  father  is 
more  fitting  when  used  of  God's  relationship  to  all 
men,  who  are  figuratively  represented  as  being  made 
in  his  image;  and  the  figure  is  more  fitting  still  for 
those  who,  through  Christ,  are  made  still  more  like 
God  and  have  closer  fellowship  with  him. 

CARE  IN  MAKING   MEANING   PLAIN 

310.  IV.  Because,  therefore,  the  figure  may  mean 
much,  or  little,  and  sometimes  that  which,  when 
taken  literally,  is  contradictory,  is  not  the  great  need 
simply  that,  when  fatherhood   is  used  concerning 


264 


Christianity  and  Its  Bible 


God,  the  one  who  uses  it  be  more  careful  to  make 
plain  what  is  really  meant  ?  It  is  important  here  to 
ask  how  much  the  relation  between  the  relative 
terms,  "father"  and  "child,"  helps  to  understand  the 
meaning  of  the  one  from  the  meaning  of  the  other. 
All  we  can  answer  definitely  concerning  ;  eal  father- 
hood and  real  sonship  is  that  the  primary  physical 
meaning  of  the  one  necessarily  implies  the  primary 
meaning  of  the  other.  On  the  other  hand,  while, 
from  the  figurative  meaning  of  the  one,  more  or  less 
may  be  indefinitely  suggested  or  naturally  expected 
concerning  the  other,  nothing  definite  is  necessarily 
implied.  A  man,  for  instance,  may  be  fatherly  to 
one  who  is  not  filial  to  him.  Since  "divine  father- 
hood" and  "human  sonship  are  figurative  terms, 
we  cannot  necessarily  infer  from  the  meaning  of  the 
one  anything  definite  in  the  meaning  of  the  other. 
The  meaning  of  each  is  to  be  determined  neither  by 
the  term  itself  nor  by  a  necessary  inference  from  the 
meaning  of  the  other  term.  While  both  these  ways 
may  be  helpful  in  finding  its  meaning,  that  which 
determines  it  is  the  way  in  which  the  term  is  used. 
The  one  who  uses  it  in  a  discussion  about  it  should 
therefore  be  careful  to  make  his  meaning  plain. 

311.  It  should  be  borne  in  mind  that  the  figure  of 
fatherhood,  in  both  its  universal  and  its  limited  sense, 
is  legitimate  whether  or  not,  as  thus  used,  it  is  to  be 
found  in  the  Scriptures.  It  should  also  be  borne  in 
mind  that,  as  its  meaning  varies  according  to  our 


The  Fatherhood  of  God 


265 


view  of  God,  the  passages  to  be  searched  for  an  under- 
standing of  it  are  not  simply  those  where  the  figure 
itself  is  stated  or  suggested,  but  all  those  that  teach 
anything  concerning  God  in  his  relations  to  men. 
Remembering  that  the  expression  is  figurative,  there 
surely  can  be  no  objections  to  saying  what  to  all  may 
express  more  or  less  truth,  namely,  that  God  is  the 
father  of  all  men;  but  it  should  not  be  ignored  that 
in  the  Bible  the  great  thought  is  that  the  filialness 
of  loving  obedience  to  God  means  enjoyment  of  his 
fatherliness,  of  love,  communion,  etc.    If  with  the 
recognition  that  divine  fatherhood  and  human  son*- 
ship  are  elastic  figures  it  also  be  recognized  that 
the  work  of  interpreters  is  not  to  put  meanings  or 
emphasis  into  the  Bible,  but  rather  to  show  what 
meanings  are  there  and  with  what  emphasis,  how 
much  misunderstanding  and  misinterpretation  would 
be  saved !    My  prayer  is  that  this  irenicon  will  give 
some  a  clearer  understanding  of   terms,  and  thus 
help  them  out  of  the  dark  labyrinth  of  discussion 
into  the  sunlight  of  the  glorious  truth  that  is  figura- 
tively but  fittingly  represented  as  the  fatherhood  of 
God.     I  hope  it  has  been  shown  that  the  difference, 
after  all,  has  been  mainly,  if  not  altogether,  a  differ- 
ence in  the  use  of  terms. 

312.  Is  not  the  same  true  concerning  the  doc- 
trine of  the  Trinity— one  God,  but  three  persons? 
Would  it  not  make  for  harmony  if  the  fact  were 
made  known  generally  that  the  meaning  of  the  word 


■    ?s 


i. 


266 


Christianity  and  Its  Bible 


"persons" 


has  greatly  changed  ?  The  Latin  word 
persona  meant  a  mask  worn  by  an  actor.  The  one 
actor  could  have  different  masks. 

Modern  thouKht  insists  ufxin  the  separateness  and  self- 
included  nati-re  of  personality-a  conception  unknown  to  an- 
tiquity; and  if  we  claim  that  there  are  three  persons  in  God 
wc  cannot  wond.T  if  we  arc  understood  to  mean  that  there  ar^ 
three  full  personalities,  like  three  men -an  idea  scarcely  dis- 
tinguishable from  that   of  three  Gods.     The  word  persona 
ind  jatcd,  and  should  still  be  understood  to  indicate,  much 
vaguer  distinctions.     It  corresponds  more  nearly  to  the  word 
''character"  as  it  is  used  in  the  drama.     In  early  Christian 
discussions  it  was  never  meant  that  there  were  three  modernly 
conceived  persons  in  God,  nor  can  it  now  be  maintained. 
There  was  no  such  word  as  -'Trinity"  in  apostolic  times,  and 
no  perplexing  thought  of  the  mystery  of  three  in  one.     There 
IS  no  indication  that  Paul  ever  encountered  the  question  how 
the  three  are  one.     The  spiritual  and  practical  interest  was  at 
the  front.     Belief  in  Father,  Son,  and  Spirit,  all  divine,  was 
light,  not  darkncs.s,  to  the  eyes  of  the  eariy  Christians,  as  the 
New  Testament  shows.     The  divine  Son  had  been  among 
them,  the  divine  Spirit  dwelt  in  them,  and  by  both  the  divine 
Father  was  made  real  to  them.     (W.  N.  Clark.) 

313-  In  a  passage  in  Ephesians,  treating  of  the 
work  of  Christ,  we  read  that  "through  him  we  both 
have  our  access  in  one  Spirit  unto  the  Father."  If, 
as  is  commonly  done,  we  spell  "Spirit"  with  a  capi- 
tal 5,  this  text  is  strikingly  illustrated  by  a  paint- 
ing by  a  German  artist.  An  older  brother  is  down 
on  his  hands  and  knees.  On  his  back  is  his  younger 
brother,  put  there,  it  would  seem,  by  the  mother, 


*^?*"^ 

©.•■^■'v 


■fS''--i 


The  Fatherhood  of  God 


267 


who  is  lovingly  watching  over  him.  The  father  has 
Ftretched  out  his  arms  and  is  saying:  "  Come,  come !" 
Aided  by  his  elder  brother,  and  under  the  watch- 
ful ca,  of  the  mother,  the  little  fellow  is  going  to 
his  father,  and  the  whole  picture  is  one  of  joy. 
Jesus  is  often  calleJ  man's  elder  brother.  The 
Holy  Spirit  has  beer.  ..ailed  "the  mother-principle 
in  the  Godhead."  Through  the  aid  of  God  as  Holy 
Spirit,  and  throug*^  J.^us  as  Son  of  God,  man,  in 
his  childhood  of  weakness,  is  brought  to  God,  the 
loving  Father.  Thoughts  of  the  Son  and  of  the 
Holy  Spirit  help  to  make  the  mean'ng  of  God's 
fatherhood  riche'  to  us.  The  more  we  learn  about 
Jesus,  the  more  loving  and  redemptive  the  Father 
become?  to  us.  The  more  we  take  hold  of  the  truth 
in  the  doctrine  of  the  Hoy  Spirit,  the  closer  does  it 
bring  "Our  Father''  to  us.  After  all,  however, 
the  truth  about  the  relationship  between  the  Father 
and  man  must  be  experienced  io  be  known.  The 
riche;  the  experience,  the  greater  the  knowledge; 
;md  the  fuller  the  religious  life,  the  richer  the  experi- 
ence. In  our  treatment  of  Jesus  as  the  Messiah  we 
touched  the  question  of  what  Jesus  thought  of  him- 
self as  the  Son  of  God.  Oh,  the  depths  of  Christ's 
knowledge  of  God,  the  Fa  '!  How  unsearchable 
his  experience,  and  his  lif  ast  finding  out !  The 
Christian  religion  will  prove  itself  to  be  the  religion, 
as  it  proves  itself  to  be  that  in  which  this  experience 
is  richest  and  the  result  the  best. 


CHAPTER  XX 

THK  HEREAFTi: R 

CUTTING    AID    POLISHING    A    DIAMOND    PRIxNCIPLE 

314.  In  our  treatment  of  the  question  of  the  here- 
after we  shall  first  notice  the  cutting  and  polishing 
of  a  diamond   principle,  and  then  consider  more 
specifically  questions  concerning  hell,  Satan,  and  the 
larger  hope.     As  mortals  who  today  are  here  and 
tomorrow  are  gone,  more  than  the  miser  loves  his 
gold,  we  long  for  diamond    truths   concerning  the 
hereafter,     -.v^e  need  to  guard  against  the  mistake 
said  to  have  been  made  by  Brazilians  who,  in  their 
successful  search  for  gold,  failed  to  sec  that  with 
their  gold  were  diamonds.     We  have  the  highest 
appreciation  of  the  rich  discoveries  of  golden  fact 
only  as  we  find  among  them  the  diamonds  of  truth. 
If  in  the  Old  Testament  we  should  carefully  exam- 
ine the  people's  belief  in  the  shades  of  Sh'eol,  the 
poetic  hints  and  hopes  of  a  hereafter,  and  the  pro- 
phetic belief  in  resurrection  to  retribution  (including 
rewards) ;  if,  also,  we  should  scrutinize  the  extrava- 
gant,  inconsistent   views  of  the  Jews  when  Jesus 
came,    the   spiritual,    practical   teachings   of  Jesus 
^yhile  he  was  here,  and  the  qucryings  of  the  Chris- 
tians after  Jesus  died:    amid  their  golden  treasures 
what  Kohinoors  should  we  find  to  enrich  our  lives  ? 

268 


'^:M 


The  Hereajler 


269 


Our  lives  would  be  blinded  to  a  number  of  lesser 
gems  by  the  brilliancy  of  an  abiding  principle,  with 
its  different  facets  of  application.  The  abiding 
principle  is  that  true  and  lasting  life  consists  in  one- 
ness with  God.  There  were  progressively  lustrous 
applications  of  this  principle  as  through  different, 
and  often  :,ad,  experiences  it  was  seen  from  better 
points  cf  view.  This  Kohinoor  of  truth,  found  at 
first  almost  ir  the  rough,  has  been  cut  and  polished 
through  the  experiences  f'  le  ages,  until  today  it 
shines  forth  as  one  of  the  brightest  gems  in  human- 
ity's crown. 

315.  This  cutting  and  polishing  process,  though 
to  be  discerned  in  the  life  of  the  individual,  is  most 
marked  in  the  history  of  the  people.  It  is  instructive 
to  compare  the  thought  of  the  apostle  Paul  with  the 
representation  concerning  good  King  Hczekiah  who 
lived  uefore  the  exile.  Wc  read  that  after  Hezekiah 
"was  none  like  him  among  all  the  kings  of  Judah 
nor  among  them  that  were  before  him,  fo.-  he  clave 
unto  the  Lord."  Yet  we  read  that,  when  he  was 
il!  lilgh  unto  death,  he  felt  he  was  going  "into  the 
i^ates  of  Shcol,"  where  he  would  be  deprived  of 
divine  and  human  fellowship,  and  would  simply 
exist  as  an  intangible  shade  in  the  underworld  of 
darkness  and  dust.  For  him  to  die  was  loss.  Paul 
wrote:   "For  me  to  die  is  gain." 

316.  What  made  the  difference  ?  It  was  not  that 
Hczekiah  was  in  the  noontide  and  Paul,  "the  ageil," 


270 


Christianity  and  Its  Bible 


was  in  the  eventide  of  life.  The  explanation  lies 
in  the  fact  that  the  good  king  and  the  great  apostle 
belonged  to  different  stages  in  the  development  of 
the  Christian  doctrine  of  the  hereafter.  This  devel- 
opment through  the  centuries,  but  especially  through 
Jesus  Christ  who  "brought  life  and  immortality  to 
light,"  cannot  be  shown  bett  .  than  through  the 
words  of  Kezekiah  and  Paul.  Pathetic  is  Heze- 
kiah's  pica  to  Jehovah  for  continued  life: 

Shcol  cannot  praise  thcc,  Death  cannot  celebrate  thee; 
They  that  go  down  into  the  pi'  cannot  hope  for  the  truth. 
The  living,  the  livinj;,  he  shall  praise  thee  as  I  do  this  day, 
The  father  to  his  children  shall  make  known  thy  truth. 

E.xulting  are  Paul's  words  in  prospect  of  deaih: 
"For  me  to  live  is  Christ,  and  to  die  is  gain.  Hav- 
ing the  desire  to  depart  and  be  with  Christ;  for  it 
is  very  far  better"  (Phil.  1:21-23). 

317.  "For  me  to  live  is  Christ"— that  explains  it 
all.  In  the  famous  words  of  Raymond  Lull:  "He 
who  loves  not  lives  not;  he  who  lives  by  the  Life 
cannot  die."  Paul's  soul  was  enriched  with  the 
diamond  principle  of  immortality.  To  him  its  most 
lustrous  facet  was  the  love  of  God  in  the  face  of 
Jesus  Christ.  His  life  was  "  hid  with  Christ  in  God." 
A  German  ballad,  with  two  words  changed,  fittingly 
expresses  what  was  to  Paul  the  truth  about  heaven 
and  hell: 

O  mortal,  mortal,  what  is  heaven  ? 

O  mortal,  what  is  hell  ? 
To  Ijc  with  Jesus  that  is  heaven. 

Without  him  that  is  hell. 


The  Uereajter 


271 


318.  Prominent  in  the  message  of  the  early  church 
was  the  belief  in  the  resurrection  of  Jesus.     "What- 
ever may  have  happened  at  the  grave  and  in  the 
matter  of  appearances"  to  inspire  with  this  belief, 
"one  thing  is  certain:  This  grave  was  the  birthplace 
of  the  indestructible  belief  that  death  is  vanquished 
and  there  is  a  life  eternal."     The  life  of  Jesus  was 
such  that  he  could  not  die.     A  bright  lad,  from  far 
inland,  who  has  never  seen  the  ocean  and  its  tides, 
comes  into  the  city  of  St.  John,  N.  B.,  where  the 
difference  between  the  tides  is  very  marked.     He 
sees  a  beautiful  vessel  somewhat  sunk  in  the  un- 
sightly mud  of  one  of  the  slips.    Though  he  sees 
that  valuable  cargo  is  being  obtained  from  her,  he 
feels  somehow  that  there  must  be  some  mistake 
somewhere.     When,  however,  he  learns  of  the  in- 
coming tide  by  means  of  which  the  vessel  will  be 
able  to  wing  her  way  out  into  the  ocean  beyond,  his 
perplexity  comes  to  an  end.     In  spite  of  all  wc  have 
received  from  the  beautiful  life  of  Jesus,  freighted 
as  it  was  with  such  heavenly  blessings  for  the  sinful 
world,  we  feel  that  there  would  be  some  mistake 
about  it,  after  all,  if  we  had  not  the  assurance  that 
the  tidal  wave  of  enduring  life  has  borne  him  beyond 
present  human  vision,  out  into  the  illimitable  ocean 
of  God.     This,  in  a  figure,  is  the  great  thought  in 
the  accounts  of  the  ascension — Jesus,  though  now 
unseen,  lives.     The  tide  that  bears  one  vessel  may 
bear  many  more.     Because  we  are  assured  that  he 


IP 


372 


Christianity  and  Its  Bible 


lives,  wc  arc  filled  with  the  inspiring  hope  that  we 
shall  live  also. 

319.  From  the  life  of  Jesus  wc  dc  not  obtain  de- 
tails as  to  the  nature  of  the  life  beyond.  Thinking 
of  his  departed  dead,  the  poet  stood  upon  the  preci- 
pice of  life.  Dropping  over  it  the  plummet  of  the 
concentrated  thought  of  ages  past,  he  sought  to 
reach  the  depths.  He  listened,  but  in  vain.  The 
awful  silence  was  broken  by  the  cry  from  the  depths 
of  his  own  heart: 

Ah  Christ,  that  it  were  jxissihlc 

For  one  short  hour  to  see 
The  souls  we  love,  that  they  mipht  tell  us 

What  and  where  they  be. 

Yet  as  a  dying  swan  the  same  poet  sang  this  sweetest 
song: 

For  though  from  out  our  bourne  of  Time  and  Place 

The  flood  may  bear  me  far, 
I  hope  to  see  my  Pilot  face  to  face 

When  I  have  crost  the  bar. 

From  the  life  of  Jesus  we  are  assured  that  there  is  to 
be  enduring  life,  but  are  not  assured  in  any  detail 
what  it  is.  In  answer  to  many  questions  concerning 
the  "what,"  we  must  answer:  "We  do  not  know," 
"May  be  so,"  "It  seems  so,"  etc.  Adapting  the 
saying  of  another,  we  prefer  to  be  ignorant  of  some 
things  concerning  the  next  world  rather  than  know 
a  good  many  things  that  may  not  be  true. 

320.  The  teaching  of  Jesus,  ronrerning  the  here- 


The  Ilereajter 


273 


after  seems  to  have  been  practical  rather  than  theo- 
retical. The  one  great  thought  was  that  life  here 
determines  life  *>ereafter.  He  gets  into  heaven 
hereafter  who  gets  heaven  into  him  here.  Hell  be- 
gins here.  Its  brimstone  is  sin.  Sin  and  hell  are 
correlative  terms — the  one  implies  the  other.  The 
essence  of  hell  is  separation  from  God  through  sin; 
and  the  essence  of  heaven  is  fellowship  with  God 
in  righteousness.  The  way  to  both  and  the  keys  to 
both  are  ways  and  keys  that  make  for  character. 

321.  Throughout  the  Scriptures  heaven  is  repre- 
sented as  God's  dwelling-place,  and  therefore 
heaven.  The  Old  Testament  picture  is  rather  that 
of  a  heaven) •  king  on  a  throne  high  and  lifted  up 
above  his  subjects.  The  New  Testament  picture  is 
that  of  a  heavenly  father  who  has  provided  for  his 
children  a  "house"  of  many  rooms.  This  lellow- 
ship  with  God  as  "father"  is  one  of  the  brightest 
facets  of  our  diamond  principle.  We  pass  now  to 
a  more  specific  treatment  of  questions  concerning 


I   <f 


HELL,  SATAN,  AND   THE   "LARGER   HOPE" 

322.  What  is  the  New  Testament  picture  of  hell  ? 
We  read  in  Mark  of  "hell  where  their  worm  dieth 
not  and  the  fire  is  not  quenched."  The  word  here 
translated  "hell"  is  one  of  the  three  thus  translated 
in  the  Authorized  Version  of  the  New  Testament. 
It  is  the  word  "Gehenna."  The  other  two  are 
"Tartarus"  and  "Hades."    "Tuiiarus"  is  found 


,'   ■'^^BfH'*! 


i 


A.V^'.^'V  -aV*^ 


.:.„y>;- 


■/"■  i;^^V:U,, 


274 


Christianity  and  Its  Bible 


only  in  II  I\t.  2:4,  where  we  read  of  the  punish- 
ment of  anj.'els;  "Hades,"  in  the  New  Testament, 
corresjionds  to  "Sheol"  in  the  Old  Testament,  and 
to  the  Old  English  use  of  the  word  "hell"  as  the 
hollow,  hidden  place.  This  is  the  sense  in  which  it 
is  used  in  the  Ajx)  '  <'  Creed,  where  we  re:id  of 
Christ  that  "he  descti.wai  into  hell."  The  Greek 
word  that  corresponds  to  the  modern  meaning  (as 
a  place  of  torment)  is  the  word  "Gehenna."  It  is 
made  up  of  two  words  that  mean  "the  valley  of 
Hinnon. "  This  was  abhorred  as  the  place  where 
some  Israelitish  children  had  been  offered  in  sacri- 
fice to  Mole  ,h.  It  was  used  as  a  place  of  refuse 
in  which,  it  is  said,  fires  were  constantly  burning. 
Whatever  may  have  been  the  use  of  the  word  in 
Old  Testament  times,  in  the  period  between  the  Old 
Testament  and  the  New  Testament  in  Pharisaic  Ju- 
daism it  became  a  term  which,  though  varying  in 
meaning,  \vu:i  understood  to  denote  a  place  of  pun- 
ishment in  the  world  to  come.  As  such  evidently  it 
is  used  in  vhe  gospels;  and  of  the  twelve  times  it  is 
used  in  the  New  Testament  it  is  found  eleven  times 
in  the  reported  sayings  of  Jesus. 

323.  The  belief  in  Satan  and  his  hosts,  developed, 
as  we  have  see,'  oy  New  Testament  times,  con- 
tinued with  various  iiiodifications  throughout  the 
Christian  centuries.  It  found  expression  in  such 
works  as  Dante's  Inferno,  Milton's  Paradise  Lost, 
and  Goethe's  Faust.     In  view  of  the  prominence 


The  llereajler 


275 


given  to  this  bL-licf,  not  only  in  the  part  of  the  Scrip- 
ture most  highly  valued,  but  throughout  the  subsc- 
t|uent  history  of  the  church  the  comparative  silence 
concerning  it  in  scientific  and  philosophical  Chris- 
tian circles  today  is  very  significant.  It  is  one  of  the 
tilings  that  must  be  taken  into  account  in  the  (jues- 
tion  of  the  authority  of  Bible,  Fathers,  Schoolmen, 
reformers,  etc.,  for  the  church  of  tcnlay. 

324.  While  it  is  the  head  that  finds  diO'-'dty  in 
the  doctrine  of  the  devil,  it  is  the  heart  ''<i  jds 
against  the  doctrine  of  eternal  punu  .,  for  so 

many.  However  much  we  may  minii  •'  the  use 
of  the  term  "Gehenna"  as  a  figure  of  speech,  and 
however  much  we  way  lake  refuge  in  the  substitu- 
tion of  the  expression  "eniluring  punishment,"  it 
remains  that  we  have,  in  the  four  gospels,  not  one 
clear  passage  to  show  that  Jesus  thought  of  the 
punishment  of  the  wicked  as  coming  to  an  end.  If 
found  ut  all,  this  must  be  found,  not  as  the  teaching 
of  an_,  particuLir  passage,  but  rather  as  an  inference 
from  the  revelation  in  and  through  Jesus  that  his 
F'ather  was  a  God  of  love  and  grace,  and  his  religion 
was  one  of  hope.  Jonathan  Edwards'  awful  ser- 
mon on  "Sinners  in  the  Hands  of  an  Angry  God"  is 
not  rightly  understood  unless  we  realize  that  back  of 
it  was  a  heart  throbbing  with  love  for  man  and  filled 
with  the  high  practical  purpose  of  saving  him  from 
sin.  Similarly  we  do  not  get  the  ripb*  understand- 
ing of  the  gospels  concerning  fu<  ■..    pi    '  >>ment, 


276 


Christianity  and  Its  Bible 


unless  we  feel  in  them  the  throbbing  of  love  and  the 
earnest  desire  to  save  men  from  sin. 

325.  Is  it  hell  for  the  great  majority  ?     The  fol- 
lowing pictorial  representation  has  shocked  some 
into  thinking  more  deeply  into  the  great  problem. 
At  the  top  of  the  picture  is  a  radiant  cloudland.     In 
the  center  of  this,  and  enthroned  in  effulgent  glory, 
is  the  heavenly  Father.     In  the  middle  of  the  pic- 
ture is  the  earth.     It  is  represented  as  God's  manu- 
factory of  immortal  souls.     At  the  bottom  of  the 
picture  is  the  flaming  pit  of  perdition.     What  is  the 
output    of    God's   manufactory?    Look!     On   the 
left  an  awful  torrent  of  human  souls  is  falling  over 
the  edge  of  the  earth  into  perdition.     On  the  right, 
here  and  there,  a  winged  soul  is  ascending  to  glory. 
Are  few  to  be  saved  ?     Are  the  great  masses  of  hu- 
manity but  refuse  (and  O  God,  for  eternal  burning, 
literal  or  figurative),  and  from  the  great  manufac- 
tory, built  by  God  himself,  is  the  output  only  a  few 
souls  ? 

326.  If  so,  we  can  understand  why  Froude  should 
say:  "Alas:  then,  if  Omnipotence  could  not  bring 
but  wild  grapes  there,  why  was  the  poor  vineyard 
planted?"  and  how  Bloody  Mary  could  say:  "It 
is  fit  that  I  should  burn  the  heretics  here  whom  God 
is  to  burn  in  the  other  world  forever  and  forever. " 
We  can  enter,  too,  into  the  mood  of  an  eminent 
Presbyterian  divine  and  commentator,  when  he  gave 
expression  to  his  perplexity  in  these  words: 


The  Hereajter 


277 


Friends  tell  me  that  they  have  been  able  to  find  light  on 
this  problem.  I  have  listened  to  their  explanations  and  have 
tried  to  understand  them;  but  when  I  look  over  the  world  and 
see  millions  on  millions  of  men  utterly  careless  and  indifferent, 
and  going  down  to  everlasting  death,  and  when  I  remember 
that  only  God  can  save  them  and  he  does  not,  I  am  strurk 
dumb.  It  is  all  dark,  dark,  dark  to  my  soul;  and  I  cannot 
disguise  it. 

Many  humane  hearts,  yearning  for  a  larger  hope 
find  not  finding  what  they  want  in  the  specific  refer- 
ences in  the  New  Testament,  are  inferring  it  from 
the  general  revelation  that  "all's  love, "  though  "all's 
law. "  Many  are  crying  out  in  a  kind  of  agnostic  faith : 

Behold,  we  know  not  anything; 

I  can  but  trust  that  good  shall  fall 

At  last — far  off— at  last  to  all, 
And  every  winter  change  to  spring. 

327.  We  read  in  the  thirteenth  chapter  of  Luke 

that,  when  Jesus  was  on  his  way  to  Jerusalem,  "one 

said  unto  him:  Lord,  arc  they  few  that  are  saved? 

And  he  said  unto  them.  Strive  to  enter  in  by  the 

narrow  door:  for  many,  I  say  unto  you,  shall  seek 

to  enter  in,  and  shall  not  be  able."     The  word 

translated  "strive"  is  the  word  from  which  comes 

our  English  word  "agonize."     This  passage,  then, 

suggests  those  thrilling  Hnes  of  Arnold: 

\o!  No!  theenergyof lifemay be 
Kept  on  after  the  grave,  but  not  lx.'gun; 
And  he  who  flagged  not  in  the  earthly  strife. 
From  strength  to  strength  advancing,  only  he, 
His  soul  well-knit  and  all  his  battles  won. 
Mounts  and  that  hardly  to  eternal  life. 


278 


Christianity  and  Its  Bible 


328.  Are  they  few  that  arc  saved?  We  answer: 
"Strive  to  enter  in."  We  would  not,  could  not,  be 
dogmatic  concerning  the  number  and  destiny  of 
those  who  have  little  or  none  (if  indeed  there  be  any 
with  absolutely  none)  of  the  spirit  of  striving.  We 
are  helped  by  the  thought  that  they  are  in  the  hands 
of  the  Father  whose  name  is  Love.  This  is  the 
thought  that  is  back  of  the  larger  hope.  We  rejoice 
in  hope  concerning  those  who  strive;  and  in  propor- 
tion as  they  have  the  striving  s_nrit  do  we  entertain 
for  them  a  bright  and  brighter  hope — a  hope  that 
inspires  to  Christlike  living  here.  It  is  the  hope  of 
Browning's   grammarian: 

That  before  living  he'd  learn  how  to  live- 
No  end  to  learning: 

Earn  the  means  first— God  surely  will  contrive 
Use  for  our  earning. 

Others  mistrust  and  say,  "  But  time  escai^es; 
Live  now  or  never:" 

He  said  ,  "What's  time  ?   Leave  Now  for  dogs  and  apes: 
Man  has  Forever." 


2i>- 


CHAPTER  XXI 
THE  CHRISTIAN  LIFE  TODAY 
ITS  POWER 
329.  Our  chapter  on  "The  Hereafter"  closed 
with  the  thought  of  the  importance  of  the  Ufe  that 
now  is.  In  the  present  chapter  we  will  consider 
the  power,  the  problems,  and  the  prospects  of  the 
Christian  life  today.  First,  its  power.  As  a  Hfe  the 
Christian  religion,  though  hidden,  is  not  like  the 
hidden  talent  of  the  parable.  It  is  like  the  leaven 
which  the  woman  hid  in  the  measures  of  meal,  like 
the  machinery  in  the  hold  of  a  steamer,  like  the  dyn- 
amos in  the  power-house  of  the  city.  It  is  hidden 
to  leaven  the  world  for  good,  to  make  for  progress 
on  the  ocean  of  life,  to  illuminate  the  world  with  the 
light  of  heaven;  it  is  hidden,  yes,  but  for  power. 
Wnu  is  the  nature  of  its  power  ?  We  shall  notice 
that,  while  purity,  righteousness,  and  mercy  enter 
into  it,  its  one  great,  underlying  principle  is  love. 
This,  expres  ■'-'(]  in  a  personal  way,  is  Christlikeness. 
The  power  of  the  Christian  life  is  the  power  of 
purity.  As  the  strength  of  Sir  Galahad  was  as  the 
strength  of  ten  because  his  heart  was  pure,  Chris- 
tianity is  powerful  if  it  be  pure  and  undefiled  and 
keeps  itself  unspotted  from  the  world.  It  is  the 
religion  of  joyous  power,  as  its  huts  and  palaces  are 

279 


38o 


Christidiiity  and  Its  Bible 


homes  for  the  children  of  God  rather  than  barns 
for  the  animal  man;  as  with  it  marriage  means,  not 
license,  but  liberty  to  take  up  a  great  trust;  'and 
as  its  adherents  heed  such  injunctions  as  are  given 
in  Col.  3:5-17-  If,  hkc  Lancelot,  the  mightiest 
knight  of  King  Arthu  "s  court,  it  is  impure,  in  view 
of  the  highest  endeavor  it  will  say  as  Lancelot  con- 
cerning the  search  for  the  Holy  Grail:  "This  quest 
was  not  for  me." 

330.  The  power  of  the  Christian  life  is  the  power 
of  both  justice  and  mercy.     The  Christian  religion 
"does  justly,"      i  ney   were    playing   beneath   the 
lilacs  under  my  window— Charlotte,  my  neighbor's 
little  girl,  and  her  companion.     The  companion  had 
taken  a  great  liking  to  a  toy  that  Charlotte  had. 
When  a  doll  was  olTered  for  it,  Charlotte  quickly 
asked:   "  What  doll,  your  big  one  ?"     So  great  was 
the  desire  for  the  toy  (which  was  in  sight)  that  the 
answer  came:   "Yes,  I  will  give  you  my  big  doll." 
There  was  silence  for  a  moment.     Then  I  heard 
Charlotte's  voice,  in  a  tone  I  hope  never  to  forget, 
as  she  slowly  said:   "I'd  like  to,  but  it  wouldn't  be 
fair  to  you. "     When  the  opportunity  comes  to  get 
gain  from  others,  and  the  lower  self  "  would  like  to, " 
the  religion  of  Jesus  refrains  if  it  would  not  be 
"fair"  to  them.     The  Christian  religion  seeks  to  be 
fair  and  more.     Because  it  walks  humbly  with  its 
God,  it  not  only  does  justly,  but  it  "loves  mercy." 
It  is  not  only  moral  and  just,  it  is  philanthropic.     It 


rjM^^ 


The  Christian  Lije  Today 


a8i 


dominates  animalism  and  cultivates  a  joyous  altru- 
ism. The  place  that  lowci  religions  give  to  rites  it 
gives  to  righteousness,  while  to  its  righteousness  it 
adds  what  has  been  called  the  "greatest  thing  in 
the  v.orld" — love. 

331.  The  power  of  the  Christian  life  is  the  power 
of  love.  Apparelled  in  the  majesty  of  simplicity, 
she  sways  the  scepter  of  righteousness,  which  is  the 
scepter  of  her  kingdom.  Of  all  the  Christian  graces 
love  is  queen.  How  beautiful  she  is  when  she  re- 
joices with  them  that  rejoice !  Her  smile  is  full  of 
sunshine,  and  her  laugh  of  merry  music.  More 
beautiful  is  she,  however,  when  she  weeps  with  those 
that  weep.  Her  tear-drops  are  richest  diamonds 
that  reflect  into  the  darkened  soul  the  celestial  light 
of  sympathy.  Even  more  beautiful  is  she  as  she 
blesses  them  that  persecute  her,  as  she  blesses  and 
curses  not.  Because  her  heart  is  filled  to  the  brim, 
ii  overflows  in  kindness,  even  to  enemies  at  the 
slightest  touch  of  an  opportunity  to  do  them  good. 
Love  was  the  secret  of  the  wondrous  power  of  Chris- 
tianity in  the  early  centuries  of  its  history.  Love 
is  the  secret  of  its  truest  success  today.  In  its  pure 
and  joyous  spirit  of  loving  sacrifice  for  others  is  its 
greatest  difiference  from  other  religions.  The  Chris- 
tian Ufe  "3  not  a  selfish  career,  but  an  unselfish 
mission.  Its  one  great,  underlying,  all-embracing 
principle  is  love. 

x-i,2.  This.  exD'-esscd  in  an  inspiring  personal  term. 


282 


Christianity  and  Its  Bible 


is  Christlikcncss.     We  read  that  the   Son   of   man 
"came  not  to  be  ministered  unto  but   to   minister, 
and  to  give  his  h'fe  a  ransom  for  many."     We  also 
read    that  "he  said  unto  all,   If  any  man  would 
come  after  me,  let  him  deny  himself,  and  take  up 
his   cross  daily,   and   follow   me.     For   whosoever 
would  save  his  life  shall  lose  it;  but  whosoever  shall 
lose  his  life  for  my  sake,  the  same  shall  save  it." 
The  Christian  life,  however,  is  not  simply  for  the 
imitation  of  Christ.     It  is  for  the  reproduction  of 
his  work.     We  follow  his  example  in  proportion  as 
we  have  the  same  life  within  us.     How  did  that  life 
manifest  itself  when  he  moved  among  men  ?    The 
Gospel  of  Mark  tells  that  he  was  a  carpenter  as  well 
as  a  teacher.     In  going  about  doing  good  he  min- 
istered to  the  body  as  well  as  to  the  soul.     Can  we 
say,  however,  that  he  entered  into  every  department 
of  life?     A  modern  poet  overheard  the  heart  of  a 
bereaved  parent  softly  say  in  the  presence  of  the 
Crucified:    "Thy  wounds  were    many,    but    thou 
hadst  no  child."     Because  of  the  simpler  life  of  his 
time,  should  we  expect  his  teaching  to  give  in  any 
detail  a  delinite  social  programme  for  the  complex 
life  of  today  ?  We  know,  however,  that  he  did  teach 
some  great   principles;    that  with  personal  purity 
and  altruistic  power  he  did  enter  into  different  de- 
})artments  of  Hfe;  and  that  the  application  of  these 
principles  and  the  presence  of  this  life  are  needed  to 
solve   the  great   commercial,   social,   and   religious 
problems  that  confront  us  today. 


The  Christian  Life  Today 


283 


ITS   PROBLEMS 

;^^Ti.  So  great  arc  these  problems  that  many  a 
conscientious  man,  situated  so  that  they  arc  pressing 
upon  his  soul,  is  tempted  at  times  to  cry  out  with 
Hamlet : 

The  time  is  out  of  joint;  O  cursed  spite 
That  ever  I  was  born  to  set  it  right. 

Before  considering  the  ditTcrcnt  problems,  let  us  find 
the  problem.  If  there  be  such,  what  is  the  one 
difTiculty  that  underlies  them  all  ?  Those  who  have 
gone  beneath  the  surface  of  the  problems  recognize 
that  back  of  immorality,  private  or  public,  beneath 
the  spirit  of  competition  in  business,  underlying  the 
unjust  dist  ..ctions  in  society,  and  underneath  much 
of  the  perpetuated  differences  in  doctrine,  the  funda- 
mental cause  of  all  the  difficulty  is  selfishness— sel- 
fishness of  the  individual  heart.  It  is  manifested  by 
the  cultured  as  well  as  by  the  ignorant,  by  the  poor 
as  well  as  by  the  rich.  It  has  therefore  been  well 
said  that  "all  quick  and  easy  processes  for  regener- 
ating society  without  regenerating  the  individuals 
that  compose  it  are  delusions." 

334.  The  problem  of  problems  then  is:  How  is 
this  selfishness  of  the  individual  man  to  be  over- 
come ?  Culture  is  good,  but  mere  culture  is  not 
enough.  A  man  may  be  very  cultured,  as  the  word 
goes,  and  yet  be  very  selfish.  His  selfishness  does 
not  manifest  itself  in  such  gross  ways,  perhaps,  but 
it  may  be  present  in  even  greater  strength.    The 


384 


Christianity  and  Its  Bible 


goofl  manners  of  the  cultured  consist  in  little  sacri- 
fices. Because  of  these  sacrifices  culture  is  good, 
but  because  they  are  little  it  is  insufficient.  Legis- 
lation is  also  good,  but  mere  legislation  is  not  enough. 
Laws  cannot  enforce  themselves.  If  good  laws  do 
not  have  back  of  them  healthy  fjublic  opinion, 
they  may  be  miserable  farces.  Laws  that  would  do 
away  with  the  free  play  of  selfishness  woulfl  need 
back  of  them  strong,  unselfish,  public  opinion;  and 
in  proix)rtion  as  they  had  that  they  would  not  be 
needed. 

335.  Sir  Thomas  More  in  his  famous  political  ro- 
mance described  an  island  that  he  called  "Utopia." 
On  it  was  a  race  which  had  such  perfect  organiza- 
tion thai  it  was  free  from  all  the  troubles  afflicting 
the  societies  of  actual  life.  The  name  of  the  island 
is  suggestive.  "Utopia"  means  "nowhere."  No- 
where in  actual  life  has  human  legislation,  organiza- 
tion, or  cultivation  produced  a  society  free  from 
enormous  evils.  They  do  not  eradicate  the  selfish- 
ness that  is  the  underlying  cause.  It  is  possible  for 
man  only  as  through  appropriating  faith  he  receives 
the  love,  the  life,  of  God.  In  a  Christlikc  partici- 
pation of  this  life,  an  incarnation  of  love  which 
means  culture  of  the  cross  rather  than  of  worldly 
wisdom— in  this  lies  the  hope  of  the  world.  As  men 
by  living  union  with  God  have  their  citizenship  in 
heaven,  they  become  true  citizens  of  earth— willing 
to  bear  one  another's  burdens,  and  so  fulfil  the  law 


The  Christian  Life  Today 


285 


of  Christ;  yea,  loving  their  enemies  and  praying  for 
their  persecutors. 

^36.  In  the  words  of  others:  "Social  stability 
reqairi  s  character,  and  character  requires  religion;" 
"The  soul  of  all  improvement  is  the  improvement  of 
the  soul;"  "The  conviction  that  the  true  solution 
of  the  world-problem  is  the  religious  solution  was 
never  stronger  than  it  is  today;"  "The  remedy  for 
social  discontent  and  dynamite  bombs  is  Christian- 
ity as  taught  in  the  New  Testament;"  "Talk  about 
the  questions  of  the  day;  there  is  but  one  question 
and  that  is  the  gospel.  It  can  and  will  correct 
everything  needing  correction." 

337.  Having  considered  the  problem,  let  us  turn 
our  attention  to  some  specific  problems  that  Chris- 
tianity has  to  meet  today.  One  of  the  greatest  is 
intemperance.  Let  us  have  gospel  temperance. 
Let  it  be  honestly  recognized  that,  while  the  Bible 
condemns  drunkenness,  it  at  times  speaks  highly  of 
wine  that  undoubtedly  was  intoxicating.  Total  ab- 
stinence is  more  wisely  supported  by  the  use  of 
Rom.  14: 21  than  by  such  methods  as  the  "  tw^o-wine" 
theory.  According  to  this,  Jesus  gave  his  sanction 
only  to  that  which  was  unfermentcd.  Such  methods 
are  doubtful,  and  in  the  end  unsuccessful.  What 
are  the  reasons  for  the  strength  of  the  liquor  trafBc  ? 
It  is  due  mainly  to  the  drinker's  love  for  liquor 
(its  taste,  but  mainly  its  stimulating  effects),  to  the 
sociable  nature  of  the  saloon  as  a  democratic  club, 


wmmmmium 


j86 


Christiiinilv  and  lis  Bible 


and  to  the  flcalcr's  love  of  Rain.  The  dispensary 
system  of  South  Carohna,  the  Gothenburg  system 
in  Sweden,  and  the  Norwegian  system  seek,  with 
more  or  less  success,  to  do  away  with  the  last  of 
these.  Coffee-houses,  bovs'  chus,  etc.,  and  various 
substitutes  for  the  saloon,  arc  aimed  at  the  second. 
Moral  suasion  is  pre-eminently  the  means  of  over- 
coming the  j)ower  of  the  first. 

338.  Besides  its  awful  pow«.i,  the  chief  difficul- 
ties in  overcoming  the  liquor  traffic  arc  the  differ- 
ences in  opinion  among  temperance  workers  and 
the  practical  indifference  of  the  masses  of  those  who 
are  not  intemperate.  What  is  needed  for  uniting 
temperance  workers  and  for  inciting  others  to  the 
work  is  a  better  knowledge  and  deeper  realization 
of  the  meaning  of  the  facts  of  the  liquor  problem. 
In  England  in  i8i»9  there  appeared  the  first  edition 
of  an  influential  book  by  Rowntrcc  and  Shcrwcll, 
The  Temperance  Problem  and  Social  Reform.  In 
the  United  States  of  America  a  committer  of  fifty, 
organized  in  1893,  has  published  its  results,  after 
a  decade  or  so  of  investigations  into  the  physical, 
legislative,  commercial,  and  ethical  aspects  of  the 
liquor  problem.  A  study  of  such  works  as  these 
impresses  us  that  temperance  workers  should  guard 
against  exaggerating,  for  instance,  the  physiological 
effects  of  liquor,  and  should  be  willing  to  see  both 
the  pros  and  ti.e  cons  of  any  particular  legislation — 
license,  local  option^  private  profits,  etc.     The  deep- 


The  Christian   'Aje  Today 


387 


est  impression  these  results  leave,  however,  is  that 
the  whole  worUl  should  be  roused  to  the  enormous 
economic  and  moral  evils  of  intempc-rance.  For 
prevention  and  protection  there  is  need  of  strong 
legislation,  with  strong  active  public  opinion  back 
of  it.  For  the  making  of  this  opinion  wc  need  tem- 
perance organizations  working  strenuously.  At- 
tractive substitutes  for  the  saloons  are  also  greatly 
needed.  The  greatest  need  of  all,  however,  is  more 
of  the  spirit  of  Him  who  went  about  doing  good  in 
loving  fellowship  with  all,  including  the  publicans 
and  sinners.  This  spirit  is  needed  for  the  right 
meeting  of  the  other  needs  in  overcoming  the  liquor 
curse.     Wc  need  gospel  temperance. 

339.  The  "boy  problem,"  especially  in  the  cities, 
is  a  great  problem. 
Is  it  well  that,  while  wc  range  with       iencc,  glorying  in  the 

Time, 
City  children  soak  and  blacken  soul  and  sense  in  city  slime  ? 

Surely,  "a  child  has  a  right  to  be  bom,  not  dammed, 
into  the  world. "  The  gospel  would  construct  better 
houses  for  the  poor,  and  more  playgrounds  rather 
than  more  reformatories  for  the  children.  It  not 
only  believes  that  an  ounce  of  prevention  is  better 
than  a  pound  of  cure,  but  it  delights  to  delight  the 
children.  It  moves  the  hearts  of  parents  and  others 
to  say  with  Froebel,  founder  of  the  kindergarten: 
"Come  let  us  live  with  our  children."  The  ques- 
tion of  domestic  help  is  also  quite  a  serious  one. 


388 


('hri.slitinilv  nnd  lis  Bible 


The  p;osj)cl  floes  not  tri-at  the  helper  simply  <is  somr- 
thing  better  than  a  ilog  and  a  little  dearer  than  a 
horse,  (iive  me  as  friends  those  like  the  tenturion 
whose  servant  "was  dear  to  him." 

.^40.  The  s[)oils  system  in  j>olitics,  and  graft 
wherever  found,  are  great  evils.  A  senator  of  the 
United  States  once  said:  "The  Decalogue  and  the 
(}oldeii  Rule  have  no  [)lace  in  a  jxilitical  campaign.  " 
and,  "The  purification  of  [xjlitics  is  an  iridescent 
dream. "  "  Business  is  business, "  as  used  by  many, 
covers  a  multitude  of  sins  of  greed,  chicanery,  and 
perfidy.  We  read  that  the  great  Roman  Colosseum 
was  being  sf)oiled  by  the  jx-ople  to  build  their  own 
houses.  Laws  seemed  of  little  avail  in  checking 
them.  Pope  Benedict  XIV  planted  a  cross  in  the 
center  of  the  arena  and  declared  the  building  sacred. 
The  pi'hi^e  '  e^^^ed.  It  is  for  Christians  to  plant 
the  cross  of  fidelity  and  love  in  the  very  center  of 
politics  and  business,  and  to  declare  and  practice 
the  sacredness  of  the  individual  vote,  of  public  trust, 
and  of  ordinary  business.  It  is  for  them  in  all  these 
things  to  rcali/.e  that  they  are  God's  colaborers  'or 
the  good  of  all.  This  is  the  thought  that  must  pre- 
vail, if  there  is  to  be  a  permanent  settlement  of  the 
great  difficulty  between  capital  and  labor.  The 
fight  that  is  on  will  not  be  stopped  by  a  scries  of 
victories  either  by  the  labor  unions  or  by  the  trusts. 
The  great  need  of  the  spirit  of  being  "  fair  to  you  " 

of  love,  the  spirit  of  Jesus  the  Crucified. 


The  Chri.\liitn  Lijt  Today 


389 


341 .  The  gospel  would  do  more  for  the  great  social 
evil  than  is  being  done.  In  view  of  this,  and  of  the 
prevalence  of  unhappy  marriages  and  divorces,  it 
would  emphasize  the  sacredness  of  the  human  body, 
of  the  human  soul,  and  "^  the  mairiage  vow.  It 
would  teach  to  bear  and  to  forbear.  It  would  domi- 
nate the  self-seeking  of  the  lower  nature  and  lift  to 
int  joys  of  self-sacrificing  love.  It  would  make  for 
ever  richer  union  in  the  home.  It  would  also  make 
for  richer  union  among  the  churches.  A  pleasing 
sign  of  tht*  times  is  the  spirit  of  union  within  and 
between  the  different  denominations — a  spirit  in 
keeping  with  John  17:20,  21.  The  gospel  encour- 
ages one  church  to  say  to  another:  "Let  there  be 
no  strife,  I  pray  thee,  between  thee  and  me;  for  we 
be  brethren.  In  view  of  the  great  need  of  power  at 
home  and  abroad,  in  view  of  the  added  power  union 
gives  to  meet  this  need,  in  love  for  God  and  man  let 
us  co-operate — yea,  let  us  unite.  In  the  name  of 
the  Prince  of  Peace,  let  us  not  fight."  The  need  of 
union  for  missions  suggests  the  great  problem  of 
missions.  That  suggests  comparative  religion,  which 
in  turn  is  associated  with  historical  criticism.  This, 
with  other  sciences  and  philosophy,  represents 
the  prevalent  spirit  of  inquiry.  The  church  has  to 
face  the  problem  of  the  right  attitude  to  this  spirit 
today.  A  guilty  man  shuns  an  investigation.  An 
innocent  man  who  knows  that  he  is  suspected  not 
simply  courts,  but  asks,  dciimnds  it.  vViicn  its  great 
religious  tenets  are  questioned,  it  is  for  Christianity 


290 


Christianity  and  Its  Bible 


today  to  invite,  to  require,  the  fullest  investigation 
In  purity,  justice,  mercy,  and  love  for  God  and  '.c.n, 
it  wants  the  light,  the  truth,  the  foundations  thrt 
are  sure. 

THE   PROSPECTS 

342.  We  have  noticed  the  power  and  the  prob- 
lems of  Christianity.     We  notice  further  that  its 
prospects  of  solving  these  problems  depend  on  the 
degree  in  which  it  has  this  power.     Because  it  has 
a  considerable  degree  of  power,  the  prospects  are  by 
no  means  black;    but  because,  speaking  generally, 
it  has  not  a  very  high  degree  of  power,  the  prospects 
of  an  eariy  solution  of  the  great  problems  of  today 
are  not  very  bright.     The  final  correcting  of  all 
that  today  needs  correcting  does  seem  a  long  way 
off.    As  selfishness  is  beneath  all  the  great  difficul- 
ties, Christianity  lacks  power  in  meeting  them  be- 
cause of  its  own  selfishness.     This  manifests  itself 
in  so  many  ways  in  the  lives  of  Christians,  who  need 
to  be  awaked  to  the  fact  that  the  crying  need  of  the 
age  is  not  gospel-preaching,  but  gospel -living.    If 
even  the  lowest  races,  as  religious  animals,  are  "in- 
curably religious, "  even  the  highest  Christians  seem 
still  to  be  incurably  animal.    The  noted  monolith 
in  Central  Park,  New  York  City,  represents  even 
the  highest  Christians  of  today.     Ten  feet  from  its 
base  a  stratum  of  hornblende  extends  across  it  and 
weakens  it.    Be  thr  "'^ristian  ever  so  religious,  there 


sv>  -. 


r/ie  Christian  Life  Today 


291 


remains  in  him  this  side  of  the  grave  a  streak  of 
unsubordinated  lower  nature— the  "radical  bad- 
ness" or  original  sin— that  is  not  yet  eliminated. 
The  result  is  that  sometimes  he  is  unable  to  stand 
the  strain  to  which  he  is  subjected  in  business,  in 
society,  in  the  home,  in  the  heart.  Like  the  legend- 
ary flute  that  lost  its  wondrous  music  when  it  was 
incased  in  gold,  the  inordinate  desire  to  be  sur- 
rounded with  that  which  gold  can  get  robs  many  a 
Christian  of  the  sweetest  music  of  religion  and  of 
the  power  to  thrill  other  souls  with  the  melodies  of 
heaven. 

343.  While  with  the  advance  in  civilization  there 
has  been  increased  facility  for  the  satisfying  of  hu- 
man wants,  the  number  and  intensity  of  these  wants 
have  been  increased  yet  more.  While  man  needs 
"but  little  here  below,"  his  wants  are  innumerable. 
The  effort  to  gratify  them  is  the  explanation  of  the 
rush  and  rivalry,  the  stress  and  strain,  of  modern 
life,  in  the  midst  of  which  Christians  are  not 
seeking  as  they  should  the  "shelter  to  grow  ripe," 
"  the  1  'sure  to  grow  wise. "  The  Christian  religion 
would  subordinate  the  physical,  and  even  the  intel- 
lectual, life  in  the  life  that  is  hid  with  Christ  in  God. 
It  would  give  a  simplicity  that  would  not  be  nerve- 
less and  lifeless,  but  one  in  which  the  currents  of 
the  divinely  human  life  would  pulsate  with  mighty 
power.  Enthusiasm  would  be  ours.  In  God  we 
should  be  in  the  world,  but  not  of  it— free  for  its 


Ai.i^ 


292 


Christianity  and  Its  Bible 


salvation  because  free  from  its  sin.  We  should  not 
be  satisfied  with  waiting  to  play  the  golden  harps  in 
the  "sweet  bye  and  bye."  We  should  be  willing  o 
work  with  iron  shovels  in  the  "nasty  now."  It 
is  because  the  church  is  deficient  in  the  strenuous, 
simple  life  of  purity,  righteousness,  mercy,  and  love 
that  the  prospect  for  an  early  solution  of  the  great 
problems  is  not  very  bright.  Why  this  deficiency  ? 
A  number  of  answers  might  be  given,  each  with  its 
measure  of  truth.  The  conviction  has  been  deepen- 
ing with  me  for  years  that  a  wrong  view  of  the  cross 
is  an  important  explanation  for  this  deficiency. 
When  Christians  sing  of  their  "happy  condition" 
as  "free  from  the  law"  because  "Jesus  has  bled," 
it  should  be  definitely  understood  that  the  freedom 
is  not  in  any  degree  that  of  antinomianism.  This, 
from  two  words  meaning  "against  law,"  i :  its  em- 
phasis on  faith  ignores,  and  even  denies,  its  obliga- 
tion to  keep  even  the  moral  law.  It  has  different 
forms  and  degrees.  In  its  worst  form  it  is  expressed 
by  the  lines: 

You  may  rip  you  may  tear, 
You  ma\  cuss  you  may  swear; 
But  you're  just  as  sure  of  heaven 
As  if  you'd  done  gone  there. 

I  frequently  have  heard  this  erroneous  view  of  the 
cross  expressed  in  a  milder  way  in  such  testimonies 
as  this:  "I  am  covered  with  the  blood.  God 
does  not  see  me;    he  sees  the  blood.     My  standing 


f  ~ 


*•>, 


.,^v^:':'  'ef^fifj,   r 


The  Christian  Lije  Today 


293 


therefore  is  all  right  in  heaven,  no  matter  what  my 
state  is  here  on  earth."     The  danger  of  this  wrong 
view  of  the  cross  is  not  when  it  expresses  itself  in 
these  forms;   for,  in  so  doing,  it  is  committing  sui- 
cide today.     The  danger  of  this  view  is  its  subtle 
presence  in  such  a  vague  way  that  it  does  not  find 
clear  expression  in  words,  but,  nevertheless,  works 
disastrously    in    preventing    the    Abounding    Life. 
Here,  for  instance,  is  a  deacon  of  a  church.     He 
has  had  an  emotional  experience  of  which  he  sp'^iks 
as  his  conversion,  and  has  what  he  calls  faith  in 
Jesus  as  his  Savior.     Nevertheless,  he  is  not  living 
as  pure  and  honest  and  loving  a  life  as  his  neighbor 
who  belongs,  according  to  the  deacon,  to  the  class 
of  ''sinners"  whom  the  deacon  exhorts  to  come  to 
Christ  to  be  saved.     Deep  down  in  his  heart  he 
knows  that  he  would  not  care  to  have  his  own 
record  (in  business,  etc.)  compared  with  that  of  his 
neighbor.     Yet  he  firmly   believes  that,  while  his 
neighbor's  future  is  dark,  if  not  black,  his  own  fu- 
ture is  gloriously  bright;    and  this  belief,  to  some 
extent,  prevents  him  from  being  as  good  a  man  as 
his  neighbor.     Antinomianism,  so  large  that  it  is 
seen  in  its  grossness,  is  abhorrent,  but  not  dangerous 
today.     Antinomianism    widely    diffused,    and    so 
subtly  that  it  is  commonly  unrecognized  and  unsus- 
pected, is  one  of  the  most  dwarfing  influences  at 
work  upon  the  church  of  today. 

344.  It  can  scarcely  be  emphasized  too  strongly 


i»si 


294 


Christianity  and  Its  Bible 


that  the  secret  of  the  power  that  is  needed  to  meet 
present-day  problems  is  not  a  nominal  faith  in  the 
cross,  but  an  appropriating  faith  that  makes  us  live 
the  cross.  Then  we  should  be  willing  to  leave 
father,  mothei,  wife,  yea  life  itself,  for  Christ's  sake 
and  the  gospel's.  We  should  not  be  willing  to  profit 
in  a  worldly  way  through  representing  the  question- 
able or  erroneous  opinions  of  the  many.  We  should 
be  even  glad  to  suffer  in  a  Christlike  way  for  repre- 
senting the,  at  first,  unwelcome,  but  higher,  truths 
of  God.  Centered  in  God,  we  should  be  eccentric 
to  those  centered  in  self.  We  should  be  willing  to 
be  considered  crazy,  as  was  the  Christ.  We  should 
be  willing  to  take  up  the  cross  and  follow  him.  We 
should  lose  sight  of  self  in  love  for  souls.  By  lips 
and  lives  we  should  tell  them  the  old,  old  story  of 
the  cross.  I  shall  never  forget  seeing  it.  I  see  it 
now.  The  dark  spire  of  the  chapel  is  almost  invis- 
ible against  the  blackness  of  the  cominp  storm; 
but  the  spire's  golden  cross  stands  out  against  the 
blackness  as  if  heaven  itself  were  saying:  "By  this 
sign  conquer. "  Would  that  against  the  black  back- 
ground of  the  world's  sin  we  humbly  could  so  up- 
hold the  cross  that  others  would  read  its  heavenly 
message.  Would  that  upon  its  golden  glory  they 
would  see  the  diamond  name  of  Jesus,  and  learn  its 
meaning — Savior — and  the  meaning  of  his  life — 
Love!  The  prospects  of  Christianity  depend  upon 
the  extent  to  which  its  adherents  learn  and  live  the 


f  w 


The  Christian  Lije  Today 


395 


great  lesson  of  the  cross—  ihe  lesson  of  love.  Well 
might  they  sing:  "Tell  me  the  story  often,  for  I 
forget  so  soon. "  Paul  wrote  that  Jesus  said  at  the 
Last  Supper:  "This  do  in  remembrance  of  me." 
According  to  this,  the  Lord's  Supper  is  a  for-get- 
me-not  he  left  to  his  bride  before  he  went  the  way 
of  the  cross.  Whatever  the  critical  questions  con- 
cerning the  origin  and  meaning  of  the  ordinance, 
we  would  strongly  urge  its  observance  today — "lest 
we  forget,  lest  we  forget."  If  through  this  and 
other  means  of  grace  (especially  secret  prayer  and 
meditation)— as  we  receive  cumulative  revelations 
of  sin  and  love — there  comes  into  our  souls  the  very 
[jower  of  the  cross — the  power  of  love  against  sin — 
then,  then  indeed,  as  far  as  our  part  in  the  solving  of 
the  world's  problems  is  concerned,  is  the  prospect 
bright ;  for  ours  is  the  power  of  the  Abounding  Life 
— the  life  of  love. 


'f 


p.  i  ^ 


■"*     !■: 


CHAPTER  XXII 
MEDITATION 
THE  RIGHT  IDEA  OF  IT 
345.  Men  may  read  the  living  epistles  of  the 
Christian  life  and  may  come  in  touch  with  the  Chris- 
tian lives  of  literature,  even  the  life  of  Christ,  him- 
self, and  yet  not  have  the  Abounding  Life.  As  a 
further  means,  therefore,  of  knowing  God  who  gives 
this  life,  we  would  call  attention  to  religious  medi- 
tation— the  right  idea  of  it,  the  rules  to  be  observed 
in  it,  and  the  results  to  be  obtained  from  it.  We 
aim  to  get  a  right  conception  of  it.  There  is  need 
of  careful  treatment  hc-ie.  Concerning  this  sub- 
ject many  are  without  a  single  thought  sufficiently 
definite  to  be  called  an  idea.  Many  more  whose 
thoughts  are  definite  have  erroneous  ideas  concern- 
ing it.  We  shall  not  consider  the  diflferent  meanings 
of  the  words  that,  in  the  Bible,  have  been  translated 
by  the  word  "meditation."  Neither  shall  we  con- 
sider our  subject  historically,  and  seek  the  different 
meanings  that  the  different  ages  have  given  to  it. 
We  confine  our  attention  to  the  meaning  of  the 
meditation  that  is  needed  today  for  the  Abounding 
Life.  Instead  of  giving  a  definition  at  the  outset, 
let  us  go  through  the  process  of  making  one.  This 
means  first  to  put  meditation  into  its  class,  and  then 


Meditation 


297 


to  Histinguisli  it  from  the  other  members  of  that 
class.  It  may  certainly  be  classed  as  religious 
thinking.  Even  from  this,  however,  it  is  never  dis- 
tinguished by  most  minds.  Relig.ous  thinking  is 
the  large  field  of  which  meditation,  though  very 
rich,  is  only  a  few  acres.  It  is  the  genus  of  which 
meditation  is  a  species.  Reverie,  study,  contr^n- 
plation,  reflection,  and  prayer  are  also  species.  H  ->w 
shall  we  distinguish  meditation  from  these  ? 

346.  Reverie  is  common.  Meditation  is  uncom- 
mon. Many  can  sit  for  hours  in  dreamland,  build- 
ing castles  in  the  air.  Few  can  sit  a  minute  to 
meditate.  It  is  so  easy  to  let  the  thoughts  wander 
at  pleasure  from  "Dan  to  Beersheba."  It  is  easy 
because  it  is  purposeless.  Meditation  is  not  so  easy, 
because  in  it  we  think  to  a  purpose.  Reverie  is  a 
day-dream  in  which  the  mind  simply  associates. 
Meditation  is  no  dream.  In  it  the  mind  associates 
and  compares.  Reverie  has  a  peculiar  fascination 
for  minds  that  have  a  sad  vein  running  through 
them.  The  glowing  coals  suggest  some  idea,  that 
another,  which  is  connected  with  another;  and  so 
a  whole  train  sweeps  through  the  mind.  We  put 
forth  no  effort  at  reason  or  comparison.  We  are 
satisfied  to  sit  quiet  and  amuse  ourselves  by  watch- 
ing the  procession  pass.  Such  reveries  are  pleasant. 
Yes;  but  costly,  even  if  religious.  If  we  do  not 
wish  to  enfeeble  our  intellects,  if  we  wish  to  be  of 
some  use  in  the  world,  we  must  give  up  these  waking 


298 


Christianity  and  Its  Bible 


^ii 


dreams.     Wc  must  not  mistake  them  for  medita- 
tions,  which,   while   they   produce  truer  pleasure, 
have  much  mental  activity  in  the  thinking,  and  lead 
to  much  activity  of  mind  and  body  after  the  thinking. 
Reverie  unfits  a  man  for  the  battles  of  life.     Such 
was  its  result  in  the  history  of  the  dreamy  bpecuL.- 
tions  of  the  eastern  monks.     Meditation,  on  the 
other  hand,  nerves  and  equips  man  for  the  fight. 
347.  Study  accumulates  facts  and  truths,  puts  to- 
gether those  closely  related,  and  arranges  all  so 
systematically  and  compactly  that  they  take  up  as 
little  room  as  possible  and  are  ever  ready  for  use. 
Meditation  docs  not  store  up  knowledge  in  such 
handy  bundles,  but  rather  from  these  bundles,  bound 
by  study,  selects  the  truths  it  needs.     Meditation 
commences  where  mere  study  leaves  oflf.    Study 
carries  the  brick  and  mortar.     Meditation  builds 
the  palace.     The  object  of  religious  study  may  be 
no  more  than  to  collect  religious  facts  and  truths. 
The  object  of  meditation  in  using  the  results  o<"  study 
is  the  building  of  a  godly  character.     When  con- 
templation is  used  in  its  highest  sense,  it  practically 
coincides   with   meditation.     Contemplation,   how- 
ever, commonly  suggests  the  use  of  the  senses  and 
may  not  be  conscious  of  the  presence  of  God;  but 
the  appropriate  prayer  concerning  meditation  is: 
"Let  the  meditation  of  my  heart  be  acceptable  in 
thy  sight,  O  Lord,  my  rock,  and  my  redeemer." 
Reflection,  as  its  derivation  suggests,  is  thinking 


i\t  editation 


299 


upon  what  is  already  in  the  mind.  Pope  wrote: 
"The  learned  reflect  on  what  before  they  knew." 
Meditation,  however,  while  giving  a  prominent  place 
to  reflection,  also  seeks  to  bare  the  heart  for  holy 
influences  direct  from  God.  Prayer  speaks  to  God. 
Meditation  seeks  to  listen  to  him.  Meditation, 
therefore,  may  be  defined  as  that  religious  thinking 
in  which  the  soul  seeks  to  listen  to  God  for  the 
purpose  of  becoming  godly. 


SOME   RULES   TO    BL   OBSERVED 

348.  As  one  of  the  most  important  rules  to  be  ob- 
served in  religious  meditation  we  notice  first:  Medi- 
tate upon  one  theme  at  a  time.  "One  thing  at  a 
time,  and  that  done  well,  is  a  very  good  rule"  here. 
"How  many  can  tell"  from  experience?  Undi- 
vided attention  to  one  thing  is  what  secures  and 
insures  success  in  this  day  of  specialists.  Concen- 
tration of  thought  is  what  secures  true  meditation. 
It  is  not  attained  by  firing  a  shot,  now  at  this  part 
of  the  wall,  now  at  that.  It  is  attained  by  keeping 
the  gun  pointed  at  the  one  spot  until  the  breach  is 
made,  the  seigc  ended,  the  victory  won,  and  the  soul 
enriched  with  captured  truths.  Polytheists,  in  wor- 
shiping one  of  their  inferior  deities,  often  worship  it 
as  if  it  were  for  the  time  being  supreme.  In  true 
meditation  upon  even  a  lesser  truth  we  must  make 
it  for  the  time  being  supreme. 

349.  The  energy  of  man's  mind  is  limited.     He  is 


30C 


Christianity  and  Its  Bible 


most  efficient  when  he  concentrates  all  his  energy 
upon  one  thing.     With  the  use  of  snowshoes  \vc  can 
walk  over  the  surface  of  great  snow-drifts  because 
we  are  not  heavy  enough  to  press  down  the  extent 
of  snow  our  snowshoes  cover.     We  pass  lightly  over 
the  surface  of  a  great  truth  because  we  attempt  to 
cover  too  much  of  it  at  once.     We  think  of  God  in 
a  vague  way— as  Creator  and  Father,  as  omniscient, 
omnipresent,  and  omnipotent,  as  merciful  and  just, 
as   loving,   unchanging,   etc.,   all   combined.     Our 
minds  are  not  able  to  grasp  all  this  at  once.     Our 
meditation  would  be  more  profitable  in  making  us 
more  godly  if  wc  would  meditate  on  these  attributes 
one  at  a  time.     We  hear  a  thoughtful  sermon,  or 
read  a  chapter  of  the  Bible,  and  it  docs  us  a  little 
good.     It  would  be  much  better  for  us  to  take  only 
one  of  the  truths  expressed,  and  by  undivided  atten- 
tion to  it  to  get  what  it  has  for  us,  than  to  get  no 
practical  benefit  from  the  many  truths  that  have 
been  expressed,  but  all  of  which  we  have  not  time 
and  are  not  able  to  digest.     At  the  same  time,  it  may 
be  necessary  to  some  extent  to  view  it  in  its  relations 
to  other  truths.     Above  all,  we  should  lisicn  to  learn 
how  it  should  affect  our  lives— in  what  part  of  the 
building  of  a  true  character  it  should  be  set. 

350.  A  second  important  rule  is:  Let  these  themes 
be  practical.  There  are  many  themes  from  which, 
even  after  much  thinking,  we  derive  very  little  good. 
Those  are  the  best  themes  which  produce  the  most 


'edifutinn 


30« 


valuable  fruit.  Some  plants  take  up  much  of  the 
gardt  ner's  time  and  attention  and  produce  no  fruit. 
How  often  we  waste  on  barren  themes  the  time  that, 
if  s{x-nt  in  developing  fruitful  truths,  would  yield  us 
such  rich  returns!  Much  time  may  be  wasted  in 
trying  to  reconcile  foreordination  with  man's  free 
agency,  and  in  trying  to  see  into  tl  infinity  and 
eternity  of  God's  nature.  Meditation  is  to  fit  man 
for  life.  Much  time  spent  upon  such  themes  may 
unfit  us  for  life  and  its  duties.  A  lx)y  on  a  cloudless 
day  la  summer  lies  upon  his  back  and  tries  to  see 
the  noonday  sun.  With  what  result  ?  He  cf  nnot 
do  it.  When  he  gets  up,  all  is  dark  around  him. 
It  blinds  his  eyes  to  the  things  of  earth.  After  such 
an  experience  it  would  be  foolish  for  hi  .  co  persist 
in  thus  trying  to  look  into  the  eye  of  day.  By  look- 
ing toward  such  themes  we  do  not  really  sc  them, 
and  only  blind  our  eyes  to  the  duties  lying  all  around. 
If,  in  the  selection  of  themes,  we  need  to  be  taught 
by  experience,  let  us  learn  her  lessons.  Christian 
scholars  are  engaged  in  many  speculative  questions. 
They  indulge  in  theories  that  may  hav  little  or  no 
practical  bearing  on  Christian  living.  The  rnedita 
tion  of  the  unlettered,  whc  know  nothing  of  these 
great  theories,  but  who  long  to  be  more  like  Christ 
and  who,  with  this  in  view,  meditate  upon  practical 
questions,  brings  more  refreshment  and  greater 
stimulus  to  work  than  all  the  studies  and  theories  of 
the  mere  scholar.    Theories  are  good  in  study,  but 


^03 


Chrhliiinity  und  lis  Bible 


.-■< 


in  meditation  tiic  need  is  for  thcmis  that  arc  prac- 
tical. The  Bible  and  other  books,  the  nc\vsi«i;ter, 
nature,  and  everyday  life,  contain  enough  of  these 
to  take  up  all  our  time.  Ine.\haustil>le  is  the  quarry 
from  which  meditation  can  obtain  foundation  , 
key-  and  corner  stones  for  the  building  of  a  noble 
character. 

351.  \  third  imf)ortant  rule  is:  Seek  and  use  the 
times  when  you  can  meditate  most  effectively.  The 
ideal,  even  in  a  strenuous  life,  would  be  a  life  of 
constant  prayer  and  meditation,  because  in  all  our 
cxjx^rienccs  we  should  be  conscious  of  the  prudence 
of  God;  but  our  actual  lives  are  such  that  we  feel 
the  need  of  calling  attention  to  sjKTial  times  of 
prayer  and  meditation.  We  rea<i  ;  !iat  "Isaac  went 
out  to  meditate  in  the  field  at  eventide."  As  in 
meditation  there  is  a  slight  contact  with  the  outside 
world,  so  in  the  gloaming  there  is  just  sufficient  light 
to  keep  the  outside  world  in  view.  One  of  th 
psalmists  indicated  the  time  in  which  he  delighted 
to  meditate :  "  Mine  eyes  prevent  the  night  watches." 
The  shades  of  night  shut  us  into  ourselves.  There 
are  fewer  things  to  be  seen  and  heard  outside,  so 
that  we  have  opportunities  to  look  within  and  to 
listen  to  the  voices  of  our  own  souls. 

352.  In  our  studies,  when  we  meet  with  those 
who  are  versed  in  the  subject,  wc  are  often  helped  by 
them;  but  the  rule  for  the  truthi  meditation  is  that 
we  be  alone,  at  least  in  that  part  of  it  that  is  of  its 


.Hi 


Meditation 


303 


vrry  ONscncc.  Others  cannot  enter  into  this.  It  is 
personal,  private.  In  serious  thinking  about  our 
own  hearts,  and  in  the  apph'cation  of  serious  thoughts 
to  them,  there  is  need  of  self-examination.  This  is 
done  imjK'rfeetly  if  others  are  present.  It  is  done 
best  when  alone  even  from  the  dearest;  and  yet  not 
alone — for  God  is  present.  Whittier  recognized  this 
in  his  address  to  his  soul : 

Stand  still,  my  soul,  in  the  silent  dark 

I  would  question  thee, 
Alone,  in  thi    iiadow  drear  and  stark 

With  God  and  me. 

V\v  of  us  have  learned  to  meditate  "in  the  silent 
dark."  When  the  senses  let  in  no  light,  the  room 
is  dark.  Only  when  the  shutters  are  opened  and 
outside  phenomena  arc  seen,  is  there  any  light  or 
life.  We  must  get  some  warmth  and  light  within, 
we  must  learn  to  commune  with  our  own  hearts  in 
the  silence  of  S'^litudc,  if  wc  are  to  get  the  full  bless- 
ings of  meditation.  Hosea  represents  Jehovah  as 
saying  concerning  Israel:  "I  will  allure  her  and 
bring  her  into  the  wilderness  and  speak  con.fortably 
unto  her."  It  v.ds  v '  en  in  a  cave  alone  that 
Elijah  heard  the  "still  small  voice."  In  the  quiet 
moments  of  solitude,  when  the  wind,  earthquake, 
and  fire  ^..ve  passed,  wc  may  expect  it  to  speak 
to  us. 

353.  A  fourth  important  rule  is:  Take  as  much  of 
the  best  time  as  you  can,  probably  more  time  than 


J 


•i 


nil 


ii^f,l 


304 


Christianity  and  Its  Bible 


you  do.  Meditation  means  to  go  to  the  heart  of 
the  subject.  This  takes  time.  Meditation  means 
to  get  the  subject  into  our  hearts.  This  also  takes 
time.  If  it  were  only  a  question  of  bringing  the 
materials  to  its  site,  the  palace  would  soon  be  built; 
but  it  is  more.  If  it  were  only  a  question  of  collect- 
ing a  number  of  truths  together,  the  palace  of  a  gcJ'y 
character  would  soon  be  built ;  but  it  is  more.  Medi- 
tation is  one  of  the  chief  builders.  Let  it  have, 
then,  not  only  the  best  time,  but  much  of  it.  It  is 
not  enough  to  recognize  great  practical  truths  with 
a  nod  as  we  pass.  We  need  to  have  a  walking  and 
talking  acquaintance  with  them,  if  they  are  to  do 
us  good.  If  they  overtake  us,  we  must  make  them 
stay  with  us.  If  we  overtake  them,  we  must  stay 
with  them,  that  from  them  we  may  hear  the  very 
word  of  God,  whose  word  is  Life. 

354.  A  fifth  and  most  important  rule  is:  Expect 
God  to  be  present.  The  doctrine  of  his  omnipresence 
means  for  us  that,  no  matter  where  we  are,  he  is 
there;  his  omniscience,  that,  no  matter  what  our 
peculiar  circumstances,  he  understands;  his  omni- 
potence, that,  no  matter  how  great  our  needs,  he  is 
able  to  help.  The  doctrine  of  his  transcendence  is 
that  he  is  not  limited  by  the  universe,  but  influences 
it;  while  the  doctrine  of  his  immanence  is  that  as 
the  omnipresent  God  he  influences  it  from  within. 
While  deism  believes  in  his  transcendence  rather 
than  his  immanence,  and  pantheism  in  his  imma- 


■  aft.  'ac4M  IV^ 


J-i:XM..MJB9SSSmg! 


spi^lP-'^^lifflS 


Meditation 


305 


nence  rather  than  in  his  transcendence,  theism  believes 
in  both.  The  doctrine  of  the  divine  fatherhood  tells 
us  of  his  transcendence;  v^^hile  the  doctrine  of  the 
Holy  Spirit  tells  of  his  immanence.  Mysticism 
believes  th;'t  it  is  possible  for  us  in  our  meditations 
to  be  conscious  that  the  God  who  rules  over  all  is 
working  out  his  will  within  us.  Let  us  strive  to 
realize  this.  In  out  failures  let  us  remember  that 
he  may  work  though  we  are  not  conscious  of  his 
working.  Though  the  observer  scanned  the  heavens, 
a  comet  passed  unseen,  but  as  it  passed  it  left  its 
impress  on  a  photographic  plate.  So,  in  the  still 
hour  of  meditation,  the  omniscient  Father  may 
touch  our  souls,  and  we  know  it  only  by  the  holy 
impressions  that  have  been  left  upon  them.  We 
read  that  the  disciples,  communing  together,  were 
met  by  Jesus,  and  they  knew  him  not  though  he 
stirred  their  hearts.  How  often,  as  we  have  com- 
muned with  our  own  hearts,  though  God  was  present 
we  knew  him  not.  As  we  call  up  somp  of  those 
seasons,  we  can  say  concerning  them  in  tne  words 
of  the  disciples:  "Were  not  our  hearts  burning 
within  us  as  he  walked  with  us  by  the  way  ?"  Let 
us  expect  and  try  to  realize  his  presence.  Let  us 
listen  to  his  word.     Let  us  gladly  follow  his  leadings. 


*  if 

'i 


H 


SOME  RESULTS  TO  BE  OBTAINED 

355.  To  help  us  to  observe  these  rules,  let  us 
notice  the  grand  results  to  be  obtained  from  medita- 


3o6 


Christianity  and  Its  Bible 


»5.fc~ 


tion.    The  first  is:    it  makes  us  see  new  beauties 
and  riches  in  the  Bible  and  other  religious  literature 
and  so  incites  us  to  further  study.     A  passing  glance 
at  beauty  is  not  sufficient.     In  passing  through  an 
art  gallery,  when  we  see  a  beautiful  picture,  we 
instinctively  look  a  second  time.     A  mere  glance  at 
the  beauties  of  religious  literature  does  not  suffice. 
Meditation  is  the  looking  the  second  time  to  see  them 
as  they  are;  and,  since  there  is  so  much  that  is  thrill- 
ingly  beautiful  and  wondrously  rich,  the  longer  we 
look  the  more  do  we  see  of  its  beauty  and  its  worth. 
356.  Meditation  moves  through  the   Bible  very 
slowly,  and  therefore  sees  more  of  it.    Some  trains 
run  so  rapidly  that  the  panorama  of  the  country  is 
blurred.     Many  excursions  into  the  Bible  are  taken 
on  the  lightning  express.     A  common  practice  is  to 
jump  on  at  one  station  and  to  get  as  quickly  as  pos- 
sible to  the  next.     Thus  we  do  not  see  the  beauty  of 
the  scenery  on  the  way.     Meditation  generally  walks 
and  makes  frequent  stops;   but,  while  she  does  not 
go  as  fast  or  as  far,  she  see=    -ore  and  enjoys  more. 
With  her  one  aim  in  view  .nts  upon  our  hearts 

certain  beautiful  scenes,  t,  "y  might  be  a  perma- 

nent source  of  inspiration  ...n'  holy  joy.  She  points 
out  certain  truths  that  are  already  in  the  mind,  and 
shows  their  worth  until,  as  the  word  of  God  himself, 
they  enter  into  hearts  and  lives.  Because  of  this, 
the  more  we  learn  to  value  meditation  for  the  bless- 
inj/s  she  thus  bestows,  the  more  will  we  study  the 


Meditation 


307 


Bible,  that  she  might  put  holy  joy  and  helpfulness 
into  our  lives  by  putting  into  our  hearts  the  Abound- 
ing Life. 

357.  The  second  result  is:  it  makes  our  prayers 
more  acceptable  and  eflfectual.  Meditation  helps 
us  to  pray  in  showing  us  our  relationship  to  God. 
In  what  is  commonly  called  the  Lord's  Prayer,  we 
say:  "Our  Father."  Meditation  tells  me  that  God 
is  my  Father,  who  is  so  anxious  to  help  that 
"before  I  call  he  will  answer,  and  while  I  am  yet 
speaking  he  will  hear."  God  has  heard  our  cries  in 
the  past,  and,  as  we  meditate  on  this,  we  cry  like 
the  psalmist:  "Because  he  has  inclined  his  ear 
unto  me,  therefore  will  I  call  upon  him  as  long  as  I 
live."  Yet  we  must  remember  that  we  are  not 
"heard  for  our  much  speaking."  As  the  lawyer 
broods  over  the  facts  of  his  case  before  he  commences 
to  plead,  so  we  should  meditate  in  God's  presence 
until  we  are  sure  that  we  want  what  we  need.  How 
many  of  us,  at  times,  are  conscious  that  our  prayers 
are  vain !  The  reason  for  it  can  be  found  in  our  lack 
of  meditation.  By  it  we  become  so  full  of  our  theme 
that  our  pleading  before  God  is  not  a  mere  form  of 
words,  but  the  outpouring  of  earnest  hearts;  and 
such  a  prayer,  said  James,  "availcth  much."  In 
communion  with  God,  listening  to  God  is  meditation, 
talking  to  God  is  prayer.  This  is  more  than  mere 
pleading.  Praise,  which  is  a  very  important  part,  is 
also  helped  by  meditation.     "  My  mouth  shall  praise 


•   :■■ 


i  I 


h 
llf 


I 


I  i 


?WiS  ?ir 


308 


Christianity  and  Its  Bible 


thee  with  joyful  lips  when  I  remember  thee  upon  my 
bed  and   meditate  on  thee  in  the  night  watches." 
358.  A  third  result  is:  it  incites  to  activity  for  the 
welfare  of  others,  especially  for  the  salvation  of  their 
souls.    The  danger  in  a  "  strenuous  "  life  is  material- 
ism.   The  danger  in  a  "simple"  life  is  lack  of 
ambition.    The  need  in  both  is  meditation.     Medi- 
tation turns  our  souls  first  to  God  in  prayer  and 
praise;  then,  to  man  in  work.    In  this  it  differs  from 
the  religious  reverie  of  the  Imitaiiui  oj  Christ  by 
Thomas  k  Kempis,  where  there  is  little  thought  of 
helping  others  in  their  need.     Because  of  this.  Dean 
Milman  writes  of  the  title  of  that  famous  book: 
"  Never  was  misnomer  so  glaring."     Meditation,  like 
the  reverie  of  Thomas  k  Kempis,  opens  the  window, 
that  the  soul  might  go  out  of  itself  to  God;  but  it  also 
opens  the  door,  that  it  might  go  out  of  itself  to  man. 
All  that  is  necessary  to  incite  us  to  work  is  to  cause  us 
to  see  things  as  they  are.     Meditation  shows  them 
in  the  true  light.    Selfishness  is  what  keeps  us  from 
constantly  conferring  blessings  on  others.     The  grip 
of  this  foe  is  loosed  as  we  meditate  upon  the  life  of 
Him  who  was  "the  friend  of  publicans  and  sinners." 
We  read  that  these  words  were  used  contemptuously 
of  him  as  of  one  who  was  hail-fellow-well-met  with 
publicans  and  sinners,  because  he  was  manifesting 
his  friendship  by  eating  with  them.     He  was  called 
their  friend,  not  because  he  was  their  friend  alone— 
for  he  was  the  friend  of  all — but  because  of  the  con- 


Meditation 


309 


trast  between  him  and  other  Jewish  teachers  by 
whom  they  were  despis«;d.  In  painting  a  picture 
of  him  as  the  friend  of  the  lowly,  a  French  artist 
appropriately  represents  the  true  nature  of  Jesus  as 
being  revealed  to  some  peasants  as  he  was  eating 
with  them.  There  is  an  indefinable,  indescribable 
something  that  makes  for  friendship  in  getting 
around  the  one  table.  Eating  with  implies  friend- 
ship, because  it  means  fellowship.  What  is  needed 
in  missions — foreign,  home,  and  city — is  not  a 
friendship  that  pities,  but  one  that  fellowships;  a 
friendship  that  comes  into  loving,  personal  touch. 
359.  In  his  history  of  the  Eastern  church  Dean 
Stanley  tells  us  how  the  Greek  populations  were 
isolated  from  the  Mohammedans  that  surround,  as 
are  fertile  islands  from  the  restless  sea.  The  Beduin 
tribes  for  centuries  had  been  passing  and  repassing 
a  certain  Greek  convent,  and  there  is  no  record  that 
it  made  a  single  conversion  to  the  Christian  faith. 
Is  it  not  true  that  in  our  cities  many  of  our  churches, 
because  of  their  situation  and  because  of  tlie  social 
atmosphere  that  envelops  them,  are  isolated  from 
the  needy  multitudes  that  surround  them!  Is  it 
not  true  that  the  Beduin  of  our  cities  year  after  year 
pass  and  repass  our  churches  without  being  touched 
by  a  loving  hand  ?  A  beautiful  legend  is  that  of  the 
building  of  the  minister.  The  selfish  attempt  to 
build  it  away  from  the  popular  need  failed.  It  was 
supposed  that  an  angel  destroyed  at  night  what  was 


ill 


3IO 


CJ'ristianity  and  Its  Bible 


built  during  the  day.  In  the  work  of  building  it, 
not  for  self-glory,  but  for  others'  good,  as  by  magic 
the  walls  rose,  because  with  the  workman,  in  a  mys- 
terious way,  Jesus  the  carpenter  was  present.  Back 
of  the  work  of  societies  is  the  work  of  individuals. 
"Individual  work  for  individuals"  to  be  effective 
must  be  in  the  spirit  of  Him  who  ate  with  publicans 
and  sinners.  Because  Topsy  felt  that  Miss  "  Feely" 
would  rather  have  a  "  toad  touch  her,"  Miss  Ophelia's 
moral  instructions  had  little  influence  upon  her; 
but  she  was  melted  and  won  by  Miss  Eva,  whose 
earnest  appeal  was  accompanied  with  the  loving 
touch  of  human  fellowship. 

360.  In  meditation  upon  the  fatherhood  of  God, 

the  brotherhood  of  man,  and  the  world's  need,  the 

great    "commission"    becomes:     "Go    thou!"     A 

mighty  incentive  to  missions  was  contained  in  the 

awful  meaning  of  the  word  "lost"  as  applied  to  so 

many  millions.   An  increasing  belief  in  a  larger  hope 

for  the  future  of  these  will  not  lead  to  a  lessening  of 

missionary  endeavor,  if  there  is  enough  meditation. 

A  time  of  transition  in  religious  thought  is  a  critical 

time,  in  which  there  may  be  a  going  away  from  God 

and  good  works,  or  a  truer  appreciation  of  them. 

No  matter  how  critical  the  times,  more  listening  to 

God  in  meditation  would  impress  us  with  the  worth 

of  his  fatherhood,  with  the  world's  great  need  of  the 

appreciation  of  this  fatherhood,  and  with  our  duty 

and  privili  >■  as  brothers  to  minister  to  this  need. 


Meditation 


3" 


Meditation,  then,  is  the  great  need  in  missions.  It  is 
the  birthplace  of  revivals,  which  should  never  be 
needed,  but,  when  needed,  should  never  be  hindered, 
though  the  frequent  accompanying  and  consequent 
evils  should  ever  be  guarded  against.  Meditation 
makes  for  missionary  success,  and  for  revivals  at 
home  and  abroad,  because,  speaking  after  the 
manner  of  men,  God  then  has  a  chance  to  impart  of 
the  Abounding  Life. 

361.  The  last  result  that  we  shall  mention  is:  it 
gives  increased  happiness.  The  three  results  we 
have  given  '^hovv  that  meditation  makes  us  better; 
and,  in  prof)ortion  as  it  does,  it  accomplishes  its  one 
purpose.  In  addition  to  this,  it  makes  us  feel 
better.  This  follows  naturally ;  for  true  happiness  is 
ever  the  handmaid  of  virtue.  Constant  meditation 
frees  us  from  that  which  distresses  the  true  Chris- 
tian— evil  thoughts  and  desires.  These  are  crowded 
out  and  kept  out  if  the  heart  is  filled  and  kept  filled 
with  the  results  of  Christlike  meditation.  "Fill  the 
bushel  with  wheat,  and  then  there  will  be  no  room 
for  rubbish  and  chaff."  It  gives  us,  further,  the 
pleasure  of  good  thoughts.  If  the  scholar  is  held 
by  thought  in  itself,  if  his  heart  is  made  to  rejoice 
within  him  at  the  discovery  of  new  truths  that  have 
no  decided  moral  quality,  how  much  more  ought  we 
to  be  held  with  moral  thoughts  and  deHght  our  souls 
in  truths,  ever  new,  and  ever  leading  us  to  higher 
planes  of  Christian  living !     Some  of  these  truths  are 


5  . 
I  f 


":    ! 


I 


i 


".^f^^'^m^^ 


•'SiJ 


312 


Christianity  and  Its  Bible 


very  delicate  plants.  They  will  not  grow  in  every 
kind  of  soil  or  climate.  They  will  not  produce  fruit 
without  pure  air  and  good  care.  In  meditation 
there  are  a  removing  of  the  impurities  of  heart  and 
head,  an  enriching  of  the  soil,  and  a  fostering  of 
these  tender  plants  so  that  they  bring  forth  fra- 
grant flowei     and  luscious  fruit   that  delight  and 

refresh  the  .      1. 

362.  The  joys  we  derive  from  the  promises  of 
God's  Word  are  increased  manifold  by  meditation 
upon  them.    As,  when  you  press  the  fragrant  leaf, 
its  fragrance  fills  the  room,  so,  when  pressed  by 
meditation,  the  fragrance  of  these  promises  fill  and 
delight  our  souls.    The  joy  of  meditation  is  the  joy 
of  seeing  the  cathedral  windows  from  within.     Medi- 
tation feeds  and  fans  the  flames  of  love.    "  While  I 
was  musing  the  fire  burned."    No  earthly  joy  is 
comparable  to  that  of  him  whose  heart  is  all  aglow 
with  love  to  God.    The  face  of  Moses  shone  as  he 
came  from  the  presence  of  Jehovah.    If  we  deUght 
to  medi    *e  in  his  presence,  our  happy  faces  will 
emit  the  light  of  holy  joy  within.    Ineffable  is  the  joy 
obtained  by  shutting  yourself  in  from  the  world  and 
communing  face  to  face  with  God.    In  view  of  all 
this,  we,  in  this  busy  age,  are  not  meditating  enough. 
The  great  corrective  for  its  materialism  is  meditation. 
May  the  consciousness  of  our  lack  of  enough  spiritual 
helpfulness  and  happiness  lead  U3  to  this.     Ask  me 
about  the  spiritual  life  of  a  soul,  and  I  will  ask  you 


Meditation 


i^i 


"  Does  he  meditate  ?"  Ask  me  how  he  can  increase 
his  spiritual  life,  and  I  will  answer:  "Let  him  medi- 
tate." Meditation  is  both  a  test  of  the  spiritual  life 
and  a  means  of  increasing  it.  If  he  says  it  is  diffi- 
cult to  meditate,  I  still  say:  "Let  him  meditate."  Let 
him,  by  an  act  of  the  will,  shut  himself  in  with  God; 
for  he  cannot  long  remain  unmoved  when  he  is  con- 
scious of  being  alone  in  the  presence  of  God. 


1 

<  i 


ifllf 


CHAPTER  XXIII 

MIDDLEMEN 

THE  NEED  OF  MIDDLEMEN 

363.  The  main  purpose  of  this  last  chapter  of  the 
book  is  to  influence  congregations  to  expect  from 
their  leaders,  especially  from  their  clergyman,  the 
important  work  in  which  this  book  seeks  to  aid— the 
work  of  mediators  or  middlemen.     Perhaps,  because 
of  the  theological  and  sacerdotal  associations  of  the 
word  "mediators,"  we  had  better  give  the  preference 
to  the  word  "middlemen."     It  suggests  business. 
They  are  about  their  Father's  business,  in  being  mid- 
dlemen in  the  religions  world.    The  question  of  the 
relation  between  the  divine  and  the  human  in  both 
Jesus  and  the  Bible  has  occasioned  much  contro- 
versy.   In  their  discussions  concerning  the  person  of 
Christ   theological  leaders  have  often   manifested 
much  theological  heat  and  hate.    In  many  discus- 
sions concerning  the  nature  of   the  Bible  at  times 
there  has  been  manifested  much  un-Christlike  bitter- 
ness.    Between    Apollinarianism,    which     robbed 
Christ  of  his  humanity,  and  Arianism,  which  rob*-  ■■; 
him  of  his  divinity,  there  was  a  great  gulf.     Between 
those  who  have  so  magnified  the  divineness  of  the 
Bible  that  they  have  practically  denied  its  human 
_.i_jj^„j,tc  r^r^(\  thoc.e  who  have  laid  such  stn^?s  upon 

314 


Middlemen 


3^5 


its  human  elements  th?t  they  have  failed  to  see  its 
divine  riches,  there  has  yawned  a  great  chasm. 
Through  th's  there  has  leaped,  at  times,  a  Niagara 
torrent  of  denunciation  against  irreverence  and 
higher  criticism,  and  against  ignorance  and  supersti- 
tion. Pausing  only  to  hail  with  joy  the  indications 
that,  more  and  more,  this  wasteful  rush  of  energy  is 
to  be  cxpenrled  in  turning  the  wheels  of  progress  in 
the  kindgom  of  God,  we  turn  away  from  the  troubled 
waters  ♦hat  divide,  to  the  grand  suspension  bridge. 
Over  it  may  the  one  side  add  to  its  faith  both  knowl- 
edge and  love,  and  may  the  other  side  add  to  its 
knowledge  both  faith  and  love.  It  is  the  bridge  of 
Christian  education.  Both  words  are  important. 
The  one  side  needs  the  emphasis  upon  the  noun,  the 
other,  upon  the  adjective. 

364.  When  first  we  realize  the  great  importance  of 
this  bridge,  we  are  filled  with  sorrow  as  we  think  of 
the  comparatively  few  who  reach  the  school  for 
bridge-builders.  Our  sorrow  is  mingled  with  joy  as 
we  think,  further,  of  the  number  these  schools  may 
'fach.  A  great  responsibility,  then,  rests  upon  their 
students,  especially  those  who  enter  the  work  of 
preaching,  teaching,  or  writing  on  religious  themes. 
Theirs,  in  an  increasingly  large  degree,  is  the  work  of 
bridging  the  chasm  and  of  diverting  to  the  work  of 
the  kingdom  the  worse  than  wasied  energies  that 
divide.  On  the  one  hand,  defending  the  Bible 
from  its  overzealous  friends,  who  claim  more  for  it 


1 


t 

^11 


) 


3 '6 


Clirislianih  iind 


Bible 


than  it  daims  for  it>vli,  they  ,  c-prriaily  by 
Christlik(  "vin^,  ,<  onvinci 'hcu  ■"hrisilikt  ludcni 
of  thcnttfl  of  the  Christlikf  life.  On  the>^fhtTh.'i  !, 
thc-y  arc  t(  rorrcif  lln  misintcrpaiations  .  irduiary 
rcadc-^  and,  )y  })r<)»xT  mclhod.s  of  (  .itin^  'I''"  Bibi 
and  wii    do<  trin     ■■      'hrist,     "     *     commi  nr 

preach  ng,    tcaciu  .g     ;inj    .  nting  th       .itfu 

mini         '^  !icy   an    to    r '■    cit.  m^   ..    Tier 

bclw'    n    the   s{)eriahsts      id   the     r* 
Man    ol  th'  greatest  speci;!i>-tso  ■  iln 
tian^      Generally  spe.ikin^'    howev  >•, 
closch  enough  in  touch  wit     th  li 

■ntm    !ely  to  know  theirnccd      x\\      n* 
and  too  biJ^y  to  help  them  mv,        On 
whiie  an  incr  asinp  "un    )er  o^     rdii     ry 
thinking  foi     hemsuves        !  alon     .ae 
-fHciah>ts,  their  informal     i  is    'n 
feet.     Great,  ih(  refore,  i-    H- 
Who    re  the  middlf     en  '    cc  d  r 


iry  r  <  er"- 

■ucst  (  ris 

•-'v  are  iu. 

v  r  rs 

re  to 

♦her  n  1, 

a(  are 


oidablv 

ol  mi( 


)1  le 
npcr- 
men. 


765.  Ti- 
the "ough  St 
specialists 
panionsh 
able  to  1)1 
-;mply  '^ -a 
them,   but 
wh;     they 


THK         .)D1.^  MAN  NEEDE! 

■leal    ni  Ir'' -man, 

■la     '         is  ibic  to 
lU.         'oj 


ow 


iroupn     road   and 

recia      whiit  the 

id  constant  c  om- 


rf  rei 


I     lasses   'f  sor'f'ty,  he  is 

it-  ne'         He  has  not 

;iaiists,  t  ly  r^ad 


;•     II 
ive  wha 
about  tli 

s    so  .^iu».,,ed    them  i         he    knows 
iiidivi*'  lals  think  is  poss.ble,  what 


.0^m..^^ 


Afiddlemen 


J'7 


prob.    !e,  and  what  cstablishcfl.     By  a  rarofu!  com- 
parisoi   of  the  r  many  opinions,  he  is  abli  to   '  >tin 
gui-^h    ,  tw(    n  what  is,  and  what  may  be,  '  om    only 
held  by  them.     Free  from  the  bondage  )l  the  belief 
^ha?     he   'ruth  of  Christianity  depends  uf)on  the 
absolute      iTrancy  of  the  Bible,  and  hrlprd  to  the 
very  heart  of  'he  Bible  through  the  belief  in  progres- 
sive r.  velatio   ,   he  needs  no  outside  aut'K)rity  to 
prove  its  au         'y.     Because  it  has  s«j  insjnred  him, 
ad   he  has        i  such  a  rich  religious  experience 
trough  its  trails,  he  has  a  direct  appn    iation  of  its 
'hority. 

366.  His  -ncntal  attitude  is  that  o  one  anxious  to 
'  c  certa'n  ai  ut  what  is  right,  rather  th  m  to  be  safe 
from  either  Ji.Tcsy  or  hell.  He  has  such  confidence 
in  the  tr  t'  as  Se  doe?  not  twist  the  results  of  his 
inductio  at  they  will  square  with  any  theory, 

cal.     He  is  neither  domineered  by 


traditioi, 
the  dogmvii 
infatuated  b 
He  ran  rccog 


spiritually  minded  ignorance,  nor 


ll-o'  the-wis-)s  of  critical  intuition, 
i  he  phantasies,  vagaries,  and  more 
or  less  ingenious  guesses  of  some  of  the  criiics.  He 
can  also  recognize  the  worth  of  criticism  in  which 
these  arc  often  but  incidental  in  the  pioneer  work  of 
specialists — often  due  to  their  precipitate  haste  for 
results.  He  approaci  s  tb  records  of  the  miracu- 
lous prejudiced  neither  for  nor  against  them.  He 
carefully  examines  the  evidence  for  t'  credibility  of 
each.    He   appreciates   the   meaningfulness  of  & 


1   ■%Mn 


3^8 


Christianity  and  Its  Bible 


words  of  Professor  Borden  P.  Bowne:  "The  undi- 
vineness  of  the  natural  and  the  unnaturalness  of  the 
divine  is  the  great  heresy  of  popular  thought  respect- 
ing religion."  He  looks  upon  conversion  neither  as  a. 
wholly  unintelligible  supernatural  event,  nor  as 
something  closely  akin  to  hysterics.  He  looks 
upon  it  as  something  that,  to  some  extent  at  least,  can 
be  psychologically  investigated.  In  seeking  to  free 
men  from  error,  he  seeks  also  to  free  them  from  suf- 
fering and  sin.  In  the  quest  for  truth  he  forgets  not 
the  world's  great  need  of  salvation. 

367.  Though  well  trained  in  theology,  his  method 
is  not  to  spend  his  time  in  trying  to  prove  the  exi  ence 
of  God.  For  the  most  part  at  least,  he  assumes  with 
the  writers  of  the  Bible  that  God  is,  and  he  speaks 
and  Hves  as  one  conscious  of  the  divine  presence ;  yea, 
conscious  of  the  divine  indwelling.  Though  a 
careful  student  of  philosophy  and  apologetics,  he 
does  not  spend  much  time  philosophizing  about 
Jesus  Christ.  Instead,  he  aims  to  bring  men  under 
the  spell  of  the  personal  Christ.  Though  desirous 
of  a  legitimate  popularity,  he  does  not  sink  into  even 
an  entertaining  "anecdotage,"  nor  does  he  spread 
himself  in  superficial  liberality  of  speech.  Instead 
of  being  a  mere  "  retail  talker"  in  the  language  of  the 
specialists,  having  assimilated  what  to  him  is  the  best 
of  their  thinking,  he  speaks  with  the  weight  of  per- 
sonal conviction. 

368.  With  a  Christlike  love  for  the  people  he  does 


vTrtB^f3E5E»Si»" 


Middlemen 


319 


not  seek  as  a  theological  time-server  to  flatter  them 
with  what  they  want.  He  gives  them  what  he  be- 
lieves they  need.  With  a  Christlike  sympathy  for 
the  people,  without  any  dissimulation  or  dishonest 
compromising  with  what  he  believes  to  be  the  truth, 
he  patiently  presents  it  to  them  as  he  believes  they 
need  it  and  are  able  to  receive  it.  His  words  are 
more  ircnic  than  iconoclastic.  By  using  what  is 
common  to  both  the  older  and  the  newer  views  of 
truth,  he  makes  the  transition  from  the  errors  of  the 
old  as  easy  as  possible.  He  aims  for  the  minimum  of 
critical  processes  and  the  maximum  of  helpful  results. 
Nevertheless,  he  keeps  in  mind  that  many  today, 
including  so  many  sabbath-school  teachers,  need 
instruction,  not  only  in  the  matter  of  the  Bible,  but 
even  more  in  the  method  and  means  of  interpreting 
it  for  themselves.  In  all  his  instructions  he  gives 
first  things  first  place,  and  emphasizes  the  different 
facts  and  truths  in  proportion  to  their  worth.  He 
gives  diligence  to  present  himself  "approved  unto 
God,  a  workman  that  needeth  not  to  be  ashamed 
handling  aright  the  word  of  truth." 

HIS  MEDIATION 

369.  His  meditation  in  the  spirit  of  his  Master  may 
mean  for  him  the  bearing  of  the  cross.  If  so,  he 
has  the  assurance,  not  simply  that  God  will  exalt 
him  in  good  season,  but  that,  through  his  mediation, 
men  will  be  brought  nearer  to  each  other  and  to  God. 


i;^ 


i^yusHT^'  '»v''';r«E»i!(j#jiHHi  ^mws^^ixv^:'^^^^^:. 


i-i^ 


320 


Christianity  and  Its  Bible 


Concerning  the  safety  of  the  church  to  which  Kings- 
ley  belonged,  Huxley  wrote  to  him:  "It  must  be  by 
the  efforts  of  men  who,  like  yourself,  see  the  way  to 
the  combination  of  the  practice  of  the  church  with 
the  spirit  of  science."  By  the  efforts  of  such  men 
archaeology  and  the  comp?'-ative  study  of  religions 
are  shown  to  be  but  means  of  strengthening  belief  in 
revelation,  inspiration,  and  other  great  doctrines; 
because  they  give  these  doctrines  a  broader  base  on 
which  to  stand. 

370.  Many  are  questioning  these  doctrines  today. 
The  ipse  dixit  of  the  preacher  is  no  longer  sufficient. 
Men  arc  not  satisfied  to  find  out  what  he  believes. 
They  are  asking  him  why  he  believes  it.  It  may  be 
said  that,  after  all,  these  questioners  are  few.  Com- 
pared with  the  many  in  the  churches  probably  they 
arc,  but  they  are  increasing  in  number,  and  some 
of  them  are  of  the  best.  If  they  are  to  be  helped, 
not  simply  to  get  out  of  their  slough  of  doubt,  but 
to  get  through  it,  and  if  large  numbers  of  the  bright- 
est and  best  are  to  be  prevented  from  falling  into  it, 
they  must  have  their  attention  called  to  the  "certain 
good  and  substantial"  steps  through  the  very  midst 
of  it.  This  is  the  work  of  middlemen.  If  once  it 
be  learned  that  inspiration  is  not  identical  with  in- 
fallibility, and  that  there  was  manifest  progress  in 
the  views  of  morality  and  of  God,  will  be  less 

fog  and  more  faith. 
371.  In  a  bicycle  tour  through  the  .  jautiful  seen- 


Middlemen 


321 


ery  of  Cape  Breton,  Nova  Scotia,  somewhat  tired,  we 
reached  the  summit  of  "  Smoky, "  to  be  ricMy  repaid. 
Beneath,  draping  the  valleys  and  reaching  almost  to 
our  feet,  a  heavy  vapor  completely  hid  the  sea. 
Above  the  noise  of  the  falling  waters,  which  sounded 
like  the  boiling  of  a  mighty  caldron,  arose  the 
whistling  of  a  steamer  uncertain  of  her  course.  All 
around  us,  however,  the  granite  rocks  and  evergreen 
trees  were  not  only  vi-ibie  in  the  clear  sunlight  of 
heaven,  but  were  beautiful  in  the  golden  sunshine 
from  the  cloudless  Li'ie.  Those  who,  though  after 
much  difficulty,  reach  the  height  of  the  truth  that  the 
Bible  contains  the  Word  of  God,  not  simply  in  spite 
of,  but  because  of,  the  fact  that  it  is  the  work  of  man, 
are  richly  repaid.  Emerging  from  the  mists  that 
perplex  their  fellows,  they  enter  into  the  light  and 
splendor  of  the  unveiled  truth  of  God.  To  lead  to 
such  heights  as  this  is  the  privilege  of  middle- 
men. As  we  have  them,  may  we  sing  of  our  times  as 
Whittier  of  the  State: 

Nor  heeds  the  sceptics's  puny  hands 

While  near  the  school  the  church  spire  stands, 

Nor  fears  the  blinded  bigot's  rule 

While  near  the  church  spire  stands  the  school. 

372.  To  the  bigot  the  middleman  says:  Let  us 
not  be  afraid  oi  investigation  and  comparison.  Let 
us  not  be  afraid  of  comparative  T-eligion.  Let  us  be 
willing  for  the  Bible  to  be  honestly  compared  with 
other  religious  literature.    Let  us  not  in  our  little- 


f| 


MS- 


322 


Christianity  and  Its  Bible 


ness  seek  to  defend  it  by  an  unhistorical  and  unscien- 
tific method  of  study.  Why  should  we  be  filled  with 
such  great  solicitude  for  the  welfare  of  that  which  we 
believe  is  inspired  of  God  ?  It  suggests  the  story  of 
the  mayor  who,  in  his  solicitude  for  the  welfare  of  a 
well-armed  regiment,  offered  it  the  protection  of 
four  of  his  policemen  in  order  that  on  its  way  to  the 
next  town  it  might  not  be  overpowered  by  a  few  way- 
side robbers.  The  Bible  is  not  only  its  own  best 
defense,  but  it  will  win  victories  for  truth  and  right- 
eousness. The  more  it  is  known,  therefore,  the 
better.     Knowledge  comes  through  comparison. 

373.  Let  us  not  be  afraid  of  higher  criticism.    Let 
us  understand   what   it   is.     Condemnation  of  all 
higher  criticism  indicates  an  ignorance  of  what  it  is. 
While  textual  (lower)  criticism  aims  to  give  us  the 
original  words  as  nearly  as  possible,  higher  criticism 
aims  to  give  their  authorship,  dates,  etc.    It  is  true 
that  critics  sometimes  come  to  conclusions  without 
sufficient  evidence.     It  is  also  true,  however,  that 
many  conscientious  Christian  specialists  are  now 
engaged  in  this  historical  and  literary  study.  Their 
work  is  more  and  more  recognized  as  a  means  of 
getting  a  truer  appreciation  of  the  Book  of  Books. 
Let  us  not  forget  that  the  critic  most  to  be  feared  is 
not  the  so-called  hight  r  critic,  but  rather  the  ordinary 
critic  of  the  Bible  as  it  is  translated  in  our  lives.    Let 
not  the  triteness  of  the  expression  that  Christians  are 
the  world's  Bible  rob  us  of  the  appreciation  of  its 


Middlemen 


333 


truth.     May  the  interpolations  of  the  flesh  be  more 
and  more  eliminated,  and,  as  a  sure  token  of  the 
Holy  Spirit's  work,  may  the  world  read  in  the  lan- 
guage of  our  lives  and  in  an  increasingly  felicitous 
translation:   "love,  joy,  peace,  long-suffering,  kind- 
ness, goodness,  faithfulness,  meekness,  self-control." 
374.  To  the   skeptics,   on   the  other  hand,   the 
middlemen  say:   We  submit  the  Bible,  as  we  would 
any  other  literature,  to  your  most  critical  examina- 
tion.    We  simply  ask  that  you  be  honest  with  it  and 
with   yourselves.     Do   not   confound   a   particular 
theory  of  inspiration  with  the  fact  of  inspiration. 
While  we  do  not  ask  you  to  minimize  the  diflliculties 
of  the  Bible,  we  have  a  right  to  ask  you  that  you 
do  not  magnify  them.     Because  through  them  you 
feel  that  you  can  pi    -e  a  particular  inflated  theory  of 
inspiration,  do  not  therefore  conclude  that  the  Bible 
is  not  inspired  at  all.    We  are  not  only  willing, 
but  are  anxious,  for  you  honestly  to  compare  it  with 
other    religious    literatures.     Believing    that    "the 
worst  infidelity  is  fear  for  the  truth,"  we  ask  simply 
that  our  Scriptures  be  permitted  to  enter  where  there 
is  a  fair  field  and  no  favor,  for  we  ourselves  want  them 
only  as  they  win  by  their  own  inherent  worth.    Very 
important  is  the  history  of  the  making  of  the  Bible; 
very  important  also  the  making  of  history  by  the 
Bible.   Study  both,  trying  especially  to  get  the  Bible's 
Pictures  of  Jesus  Christ  and  its  influence  through 
him.     Then,  as  you  strive  to  live  according  to  the 


324 


Christianity  and  Its  Bible 


best  that  they  present  to  you,  we  should  like  to 
have  the  honest  expression  of  your  thought  of  the 
Bible  and  of  him.  We  think  you  would  agree  with 
us  that  the  Bible  belongs  to  the  inspired  movement 
of  which  Christianity  is  the  religion  and  Jesus  Christ 
"  the  bright  consummate  flower;"  that  it  is  an  inspir- 
ing supporter  of  that  now  world-wide  movement ;  and 
that  its  authority  is  the  authority  of  truth  revealed 
especially  in  and  through  Jesus  Christ. 

HIS  MEDITATION 

375.  In  conclusion  I  would  urge  the  importance 
of  meditation  by  middlemen.     We   (for   in   what 
remains  I  should  like   to  say  v/e)  if   any,  should 
know  by  experience  what  it  is.     Rightly  to  mediate 
we  must  truly  meditate.    Our  work  is  to  make 
religious  topics  of  great  interest  to  all— the  most 
vital  of  all  the  live  questions  of  the  day.    They  must 
then  be  full  of  life  to  us.    Sometimes  they  are  not. 
Most  of  us  have  at  times  reached,  in  our  ordinary 
experience,  what  Ezekiel   reached   in  his  vision— 
"  the  valley  of  dry  bones."    For  instance,  after  a 
sermon,  the  feeling  concerning  the  topics  discussed 
(among  them  some  bones  of  contention)  has  been 
expressed  in  Ezekiel's  words:   "Lo  they  were  very 
dry."     In  some  way  they  "  came  together  bone  to  his 
bone,"  "sinews"  came  "upon  them  and  flesh  came 
up  and  skin  covered  them  above;"  and  sometimes 


Middlemen 


325 


they  became,  according  to  our  thought,  good-looking 
homilies;  "but  there  was  no  breath  in  them."  What 
was  needed  was  a  ^  ditative  listening  in  the  spirit 
of  Ezekiel's  pray.  Come,  ()  Spirit,  and  breathe 
upon  these  that  th .7  ay  live."  Only  as  we  have  it 
will  the  Spirit  breathe  into  them  "the  breath  of  life," 
and  they  become  "living  souls"  that  will  go  forth  to 
"accomplish  that  whereunto  they  are  sent." 

376.  Our  work  is  to  feed  the  people.    Paul  wrote 
of  his  ministry  to  the  Corinthians:   "I  fed  you  with 
milk,  not  with  meat;  for  ye  were  not  yet  able  to  bear 
it,  nay,  not  even  now  are  ye  able."     Let  us  learn  the 
lesson.     Many  of  those  to  whom  we  minister  are  like 
those  Corinthians.     They  are  "such  as  have  need 
of  milk  and  not  of  solid  food."     Let  us  not  think 
our  work  is  done  when  we  have  cut  out  and  carved 
up  a  piece  of  theology.    They  long  not  for  theological 
meat,  but  for  spiritual  milk.     What,  then,  shall  we 
do  with  our  theologies  and  philosophies  ?    Eat  them, 
digest  them,  assimilate  them  ourselves,  as  the  mother 
assimilates  the  solid  food  that  she  might  nourish  the 
child  she  loves.     In  other  words,  we  should  meditate 
upon  them;   for  meditation,  as  it  has  been  so  aptly 
defined,  is  "spiritual  digestion"— the  incorporating 
into  our  very  being,  as  the  bread  of  heaven,  the 
truths  of  God.    The  better  the  digestion,  the  more 
abundant  the  life.     If  the  words  of  our  mouths  and 
the  language  of  our  lives  are  to  be  helpful  in  the 


s 

f  , 


i    i^i 


326 


Christianity  and  Its  Bible 


world,  the  meditation  of  our  hearts  must  be  accept- 
able in  the  sight  of  God.  Thus  shall  we  have  good 
success  in  our  presentation  of  the  glorious  gospel, 
with  its  revelation  and  inspiration  through  the  life 
and  death  of  Jesus;  with  its  rich,  real  relationship 
with  God,  "Our  Father;"  with  its  inspiring  hope  of 
the  hereafter;  and  with  its  power  for  the  life  of  today. 
"  So  mote  it  be." 


APPENDIX 


Hi 

if 


mSmmmmnmii 


w 


1v^ 


r? 


):^'i 


.,:i^ 


'^immitt^mmmmmmtf 


APPENDIX 
SUCKIESTIOXS  TO  STUDENTS 

Thrse  suggestions  will  be  arranprrl  under  four  licaflinRs: 
(i)  "The  Taliic  of  Contents  and  the  Index;"  fa)  "The  Bible 
and  the  Pen;''  (3)  "Other  Books  of  Reference;"  and  (4) 
"Ques  ions  and  Other  Suggestions." 

I.   THE  TABLE  OF  CONTENTS  AND  THE  INDEX 

The  Analytical  Table  of  Contents  and  the  Index  were 
prepared  to  be  used  both  as  aids  in  the  study,  and  as  tests  of 
the  thoroughness  of  the  study,  of  this  book.     In  going  through 
each  chapter,  and  in  reviewing  it,  the  .Analytical  Table  of 
Contents  will  commonly  suggest  for  each  paragraph  th.  most 
important  question  or  questions  that  that  paragraph  helps  to 
answer.     The  Index  also  should  be  used  in  going  through 
the  book.     For  instance,  in  studying  the  first  paragraph,  by 
turning  to  the  word  "definition"  in  the  Index  it  will  be  found 
to  refer  ta   other   paragraphs  also.      These  contain  some- 
thing that  will  hdp  answer  the  question  naturally  arising  in 
connection  with  the  first  paragraph,  namely:    What  does  it 
mean  to  define  ?    The  nature  of  the  book  is  such  that  thi' 
Index  makes  it  a  small  dictionary  of  religious  knowledge 
I>et  it  be  used  as  such.     When  the  whole  book  has  been 
studied,  a  most  helpful  exercise  would  be  to  take  each  word 
in  the  Index  and  ask:  "What  do  I  remember  concerning  this 
subject  ?     What  fu    her  should  I  inquire  concerning  it  ?"     It 
is  expected  that  l-  ih  the  Analytical  T  hie  0}  Contents  and  the 
Index  will  lake  the  place  that  otherwise  would  be  taken  by  hun- 
dreds oj  questions  designed  to  test  the  reader's  knowledge  0}  the 
rr-nttnls  oj  this  book. 

339 


^^o 


CUrvlianity  nnd  It''  fiiMr 


i 


II.      THK    BIBLE   AND   THE    PEN 

The  ..nly  ii  .lisjK-nsable  b<«.k  of  refcrrnrc  is  the  BiWe.     WV 
recommend  the  use  of  the  Rrvisr.l  Version,  of  its  marRinal 
referenas.   anH   of  ron...r<iances.     In   the    following   para- 
graphs we  K'ive  references  only  to  some  of  the  most  important 
passages    relevant    t..    the    thoughts   of    thes.-    twenty-threr 
chapters      It  wouhl  Ik-  a  pr.a.tal.le  exercise  for  the  readcfN  to 
increas.    the  numlx-r  of  thes.-  references.     If  on  the  margins 
of  the  different  paragraphs  they  would  mark  references  to 
illustrative  Scripture   i.assages  foun<l   in  their  read.ng  and 
siu.iv,  this  iKiok.  as  the  preserver  of  their  own  work,  wouhl 
bc-come  increasingly  valuable  to  the...      A  -^till  better  way 
would  be  to  make  notes  (including  reference,  to  Scripture), 
an.l  to  have  them  arranged  according  m    he  analytical  table 
of  contents.     Perhaps  the  best  way  to  <lo  this  would  be  to 
use  separate  sheets  of  paper  of  the  same  size,  and  to  put  on 
each  sheet  notes  for  only  one  chapter,  section,  or  paragraph, 
acconiing  to  whichever  way  it  seems  '.-st  to  divide  the  boG.i 
for  this  purpose.     Th(  n    when  one        -et  has  been  filled 
another  could  be  i     .  rte.l  next  to  it  fo,    he  cont-uation  of 
the  notes  on  ihi'  same  division. 

Make  free  u.e  of  \  .ur  i>en  in  narking  for  emphasis,  in 
making  references  and  not.  ,  in  drawing,  in  copying  luota- 
tions,  and  in  comixising  n  ant  paragraphs  and  longer  ar- 
ticles. It  makes  the  work  much  more  definite.  Practice 
drawing  maps  of  Bible  lands  until  you  are  able  to  draw  good 
maps  from  memory.  In  other  words,  be  sure  you  are  well 
acquainted  with  -he  geography  of  these  lands,  if  you  wish  to 
understand  the  ix>lilical,  ^oc-'al  and  religious  histories  of  their 
,H  ,ples.  When  appropriate  Scripture  pasMges  are  not  too 
long,  it  is  well  to  copy  them. 

Chapter  I.  Religious  li}r:  J.is.  1:26,  il\  Oal.  1:1.^,  m; 
Acts  26:  5;  i,V.43;  Rom.  7.2t-2S;  Gal.  5:. 6-25;  P^^  -^i^^'^i 
42;  46;  139;  etc.;  Mic.6:S;  John  .^.i-".  Actsi; 


A ppendix 


,Ui 


lo.io);  [  Cnr.  f>:i  Rom.  8:n-i7;  J"hn  iT^-^-^V  Rrli 
*•""'  '•"""«"•••  JT  -:,,  4.  ft,  8.  ,8,  ,7.  ,-  „;  Lukr  11,-4. 
John  .o;.,o.  .,,;  ,,:,  R,„n.  j:,.;.  j  j.,f,„  ,.,_^^  „  ,v„^ 
i:iH;   II  rim.  ,v  i.S-17.    K-mi.  15:4. 

Chapter  II.  Sfinnt,rprH.ition^:  II  Ph  ;  ,4^,8  (sp,  a|^„ 
1:20);  II  Sam.  0:1,;  Isa.  n:A;  Mark  7:18,  jo;  Ps.  5,,: 
N>h  8:8;  Matt.  ij:jq.  Infrrancy  and  inspiration:  Kx.  24:  ,, 
4;  I  Sam.  8:6,  7;  ha.  i:r.  10,  n,  iH;  Am.  ^7.  8;  .Matt.  5: 
17.  i«;  John  io:,,5  (Mark  7:'S-''>;  Matt.  8:1-4;  ia:i-w) 
IF  Tim.  .,:,s.  ,6;    II  p,.,.   ,;,,.  ,f,.    ,.;,    ^,.,,    ,j^.    j  ^^^    ^^. 

'■  "  Kings  .1:4;  I  Cor.  ,o;,5;  II  f,  ,r.  ,:,4;  II  Sam.,  rhap. 
U  (I  Chron.,  chap,  j,);  p,.  ,,7:8.  r,;  I  Cor.  15:55  (IIos.  i,v 
14);  II  Cor.  .vi.^ff  (Kx.  U-.U);  Oal.  4:"fT.  ((ien.  ,,:,o, 
la);  I  Cor.  q:q  (Deut.  25:4):  (lal.  3:  ,6  (Gen.  ly.iy,  ,7:8). 
Judf,  VS.V   13-15  (see  Enoch   18:16;    59:8). 

(HAPTKR   III.  Trut   Bible  study:    .Arts    .7:,,.    Nch.   8:8; 

Kpl'.  3:4;   II  Cor.  13:8;    Phil.  3:  K,    II  John  li;    IITim.  4-,v* 

John  5:39;  7:17;  ,4:,6,  17,  26;  ,7:, 7;  I  Cor.  ,: ^16,  7:40,' 
FITim.  3:15-17.  ' 

v'HAPTER  IV.  River  tfrritorifs  and  races:  C.en.  2:14  ,,• 
|n;  41:  I  (Isa.  23:3);  Gen.  ,0;  ,,;  ,5:20.  .,;  Ex.  ,'4:11; 
Josh.  13:1  ^;  Isa.  19:3^-25.  Babylonia  and  Assyria:  Gen.  11: 
38;    chap.  ,4;    II    King,    ,,ip,.   ,5_,„    ,^_  ^^.    ^-^^^    ^^^^^    ^. 

II  Chron.,  rhap.  ^y,  Dai,!  ',  fsa..  chaps.  7,  8,  ,0.  ,3,  ,4,  2,,  ,0, 
.1'.  .l^  ,^7.  39;  and  t  •  o'hi.  prophets.  Egvpt,  Gen.  37-ET  15- 
I  Kmgs  14:25,   .       U   y    n^,  ,y,^.    ,^,^.    ,,.^^.    j^^  _  ^j,^p^' 

19.  20,  30,  31;  and      ^.c.  prophets.  Other  '.ices:  Judg.  t;   I  Sam 
14:47.48;  irnj;sir:,-8;  II  Chron.  25:  20;  Jer.  25: 15-26;  etc. 

Chaitfk  .  Genesis-Nehcmiuh  (i.  c,  a  little  more  than  half 
'he  Old  Tesl.,  lent);  r.fc.cn(es  in  the  rest  of  the  Old  Testament, 
especially  ir  the  prophets,  Dan.,  and  some  of  the  psalms;  Mat- 
thew-Acts (i.e.,  a  little  more  than  half  the  New  Testament); 
refe.cnces  in  the  epistles  and  Revelation. 

'■ftapter  VI.  It  is  suggested  that  the  students  mark  their 
Bil  c  -n  a  number  of  different  vvays  to  indicate  their  views  con- 
cernl^^;  '  .e  dates  and  literary  forms  of  the  different  wriling.s. 
The  wr  ...gs,  for  instance,  that  are  later  than  586  b.  c.  might  be 


33' 


Christianity  and  Its  Bible 


marked  down  the  margin  with  a  red  line.  Isa.,  rhaps.  24-27 
would  thus  stand  out  from  its  surroundings.  It  is  helpful  thus 
to  make  the  Priests'  Code  stand  out  from  the  rest  of  the  Hexa- 
teuch.  A  synopsis  of  it,  given  by  Dr.  S.  R.  Driver,  is  to  be  found 
at  the  end  of  the  first  chapter  in  his  Introduction  to  the  Literature 
0}  .he  Old  Testament.  Scattered  throughout  the  prose  there  is 
considerable  poetry  not  printed  as  such  even  in  the  Revised 
Version.  It  is  interesting  to  make  this  poetry  stand  out  from 
its  context.  Apocalyptic  passages  also  may  be  marked  with 
profit. 

Chapter  VII.  Arts:  Luke  12:36;  Ezek.  13:10-12;  Mark  2: 
4;  Josh.  8:20;  .1  Sam.  7:1-^;  I  Kings  5-7  (II  Chron.  2-5); 
John  10:33;  Ex.  33:7-11  (see  Ex.  25-31  in  the  Priests'  Code); 
Num.  10:33-36;  Luke  4:16-30;  7:5.  Music:  Gen.  4:21; 
Ps.  150;  Am.  6:5;  Matt.  26:30;  Acts  16:25;  Eph.  5:19. 
Scietue:  Gen.  i;  2;  7;  Am.  9:6;  Pss.  78:23;  148:4.  Phi- 
'isophy:    John  1:1-18;     Acts  17:18;    Col.   1:19;    2:8,  9;    John 

Chapter  VIII.  Monotheism  and  individualism:  Num.  21; 
29;  Judg.  11:24;  11  Kings  3:27;  Ex.  20:3;  I  Sam.  26:19; 
Tonah  1:3;  II  Kings  5:17;  Num.,  chap.  16;  Josh.,  chap  7; 
:.  Sim.,  chap.  21;  Ex.  20:5.  Hereafter:  Gen.  37:33,  35; 
Nun  .  16:30,  33;  I  Sam.,  chap.  28;  Isa.  38:10,  11,  18,  10;  Pss. 
16:10,11;  23:6;  17:15;  49:14,15;  73:24;  Job  14:13-15;  19: 
25-27;  Hos.  6:2;  13:14;  Ezek.,  chap  37;  Isa.  26:19;  Dan.  12: 
2.  Kingdom  oj  God:  II  Sam.,  chap.  7;  Pss.  89:3,  4,  19-37; 
132:11,  12;  Obad.  21;  Isa.  13:6;  Joel  2:11,  31;  Am.  9:7-10; 
Ps.  72:10,  11,  17;  Isa.,  chap.  60;  Matt.  3:2;  4:17;  chap.  13; 
Luke  17:20,  21;  Rom.  14:17.  Millennium:  Rev.  20:4-6; 
I  Thess.  4: '6,  •?;  I  Cor.  15:23,  24.  Satan:  II  Sam.  24:1 
(cf.  I  Clion.  21:!);  Isa.  45:7;  I  Kings  22:19-23;  Zech.  3: 
1,2;  Job  1:6-12;  Matt.  4:1-11;  25:41;  I  Thess.  2:18;  I  Cor. 
10:19,  20;    Rev.  20:2;    Acts  23:8. 

Chapter  IX.  Son  of  David:  II  Sam.,  chap.  7;  Isa.  96,  7; 
Matt.  21:9;  Mark  12:35-37;  John  7:42.  Son  of  man:  Ps.  8: 
4;  Dan.  7:13;  Matt.  9:6;  13:8;  16:13;  Luke  19: 10;  John  12: 
34,     SonofGod:  Gen.  6:2,  4;  Ps.82:6;  II  Sam.  7:14;  Hos.  11: 


A ppendix 


33i 


i;  Pss.  2:7;  89:26,  27;  Mark  1:1;  Matt.  27:40,  43;  John  20: 
17;  Luke  2:49;  Matt.  10:32,  T,y,  11:37;  J"hn  10:30;  14:7. 
Suffering  Messiah:  153.52:13-53:12;  Mark  8:31,  32;  10:45; 
Matt.  16:13-20;   John  20:9;    I  Cor.  1:23,  24. 

Chapters  X-XVI.  The  Bible  abounds  in  passages  sugges- 
tive in  the  study  of  Part  III,  but,  iK^cause  references  to  them 
would  need  more  or  less  explanation,  we  must  leave  the  collect- 
ing and  selecting  of  them  to  the  students  themselves. 

Chapter  XVII.  Rom.  1:16;  Acts  13:16,  26,  43  (Matt.  23: 
IS);  Rom.  16:3-16;  I  Cor.  1:23;  II  Tim.  1:12;  I  Tim.  i:ii. 
Salvation:  Ex.  14:13;  Luke  i:fx),  71,  77;  Acts  1^26;  I  Pet.  i: 
S;  Mark  10:30;  John  3:15,  16;  I  Thess.  5:9,  10;  Rom.  5:9, 
10;  I  Cor.  1:18;  Eph.  2:8.  Faith:  Matt.  8:10,  26;  9I29; 
Luke  15:22;  I  John  5:4,  5;  Acts  6:5,  7  (Jude  3:20);  Acts  16: 
31;  Rom.  1:17;  3:22-28;  5:1,  2,  10,  11-13;  Eph.  2:8-10; 
Heb.  11;  Jas.  2:14-26  (Rom.  4:5);  I  John  5:4,  5.  Everyone: 
John  3:16;  Rom.  3:22;  10:11-13.  Power  and  Love:  I  Thess. 
i:S;  I  Cor.  1:18,  24;  2:4,  s;  I  John  3:1;  4:8;  I  Cor.  13; 
John    10:10. 

Chapter  XVIII.     Matt.  1:21;  chap.s.  21-27;   Mark,  chaps. 
11-15;    Luke,   chaps.  19-23;    John,  chaps.  12-19;    Rom.  5:10; 
Eph.  2:16;    Coi.  1:20;    Matt.  20:28;    I  Tim.  2:5,  6.     Figura- 
tive references:    I  John    1:7   (John  6:56);    I  John   2:2;    4:10; 
Rom.  3:25,  26;   Lev.  1:4,   4:20;  17:11;   Isa.  1:10-17;   Am.   5: 
21-27;    Mic.  6:6-8;   John  1:29;    I  Cor.  5:7;    6:20;    Eph.  5:2 
Heb.  9:13,  14,  22,  26,  28;    10:3,  4;    I  Pet.  1:18,  19.     Revela 
Hon  of  sin  and  love:   Tohni:u;   Acts  2:23;   3:13-19;   Rom,  4: 
25;   8:3;    Gal.  1:4;    Rom.  3:25  (i:i8fT.;  I  John  3:4,  5);   Rom. 
5:5-8;    Eph.  3:19;    John  3:16;    I  John  4:9,   10;    Rom.  8:39. 
Life  in  view  of:    Eph.   5:25-27;    Col.   1:21,   22;  Titus   2:14; 
I  Pet.  2:21-24;   I  John  1:9;   II  Cor.  5:14-16;   Eph.  5:2;   John 
12:32;    Luke  9:22-24. 

Chapter  XIX.  Mai.  3:6;  Jas.  1:17;  Eph.  3:5;  John  8: 
42-44;  Matt.  6:9,  Figurative  language:  Ps.  23:1;  183.54:5; 
66:13;  Eph.  3:14,  15;  Ps.  103:13;  Prov.  3:  ,2;  Col.  1:15! 
John  3:16;  3:3-6;  Rom.  8:14-17;  Gal.  4:4-7.  FJaslicily  ./ 
figure:   II  King.s  2 :  ,2;   6:21;   Job  29:16;    17:14;    :i8:28;   Jas.  i : 


n 


bk 


334 


Christianity  and  lis  Bible 


I 


17;  references  under  Son  oj  God  for  Chapter  IX.  Trinity: 
Matt.  3:16,  17;  2«.'9;  "  ^'or.  ly.iA  (I  John  5:7  of  A.  V.  is 
omitted  from  R.  V.);  John  5:32,  371  '4-26;  'S-J^;  Oal.  4--6; 
I  Pet.  1:2;  Eph.  2:18. 

Chapter  XX.  II  Kings  18:3-7;  I^a.  38;  in  chapter  VIII 
references  under  Hereajter.  Matt.  28;  Mark  16;  Luke  23,  24 
John  20,  21;  Acts  17:18,  32;  Rom.  1:4;  6:3-11;  I  Cor.  15 
14,  17;  II  Cor.  13:4;  Phil,  y-io,  It;  I  Thes.s.  4:14;  I  Pet.  1 
3;  Matt.  25:31-46;  IThess.  1:10;  Col.  3:3;  Ps.  11:4;  Isa.  6 
i;  John  14:2;  II  Pet.  2:4;  Matt.  16:18;  Luke  16:23;  Matt. 
23:33;  Mark  9:43-48;  Luke  13:22-30;  John  5:28,  29;  Acts 
34:15;    Eph.  1:0,  10. 

Chapter  XXI.  Nature  0}  Christianity's  power:  Jas.  1:27; 
3:15-18;  Col.  3:5-17;  I  Pet.  1:14-17;  Mie-  6:8;  II  Tim.  i: 
7;  Matt.  5:43-48;  Prov.  15:17;  Luke  7:47;  J"*^"  21:15-17; 
Rom.  12:9,  10;  13:9,  10;  I  Cor.,  chap.  13;  Gal.  5:6,  13,  22; 
I  John.  Chrixtlikeness:  John  11:36;  15:12;  Eph.  5:2;  Luke 
9:23;  Mark  6:3;  Acts  10:38.  Tlie  Problem:  II  Tim.  3:2; 
Phil.  2:21  (I  Cor.  10:24;  13:5;  Phil-  r-^o)-  Temperance: 
Gen.  9:21,  24;  Judg.  9:13;  Ps.  104:15;  Prov.  31:6;  Rom.  14: 
20,  21;  I  Cor.  10:23-11:1;  Matt.  11:19;  Titus  2:14-  Other 
problems:  Deut.  11 :  18-21;  Prov.  22:6;  29:15;  Matt.  11:16, 
17;  19:13,  14;  II  Tim.  1:5;  3:15;  Eph.  6:1-9;  Luke  7:2; 
Prov.  11:1;  Luke  3:11-14;  i9-8;  I  Tim.  6:10;  Acts  24:17,  26; 
Matt.  19:3-12;  Heb.  13:4;  Gen.  13:7.8;  John  17:20,21;  Rom. 
1:18.  Antinomianism,  etc.:  John  6:29;  Eph.  2:8,  9;  Rom.  4:4, 
5;  6:  1-23;  12:1,  2;  Jas.  2- 14-26;  I  Pet.  1:14;  H  Cor.  6:17; 
I  Cor.  11:25;  Matt.  6:6;    John  10:10. 

Chapter  XXII.  Gen.  24:63;  Josh.  1:8;  Pss.  1:2;  5:1; 
19:14;  49:3;  63:6;  77:12;  104:34,  119:15=  23,  48,  78.  07,  99. 
148;  143:5;  Phil.  4:8;  Hos.  2:14,  I  Kings  19:12;  Luke  24: 
32;    Ps.  116:1,  2;    Matt.  9:11;    28:19,  20;    Ex.  3j:29. 

Chapter  XXIII.  II  Tim.  2:14,  15.  ^i'  ^  Cor.  1:10-12; 
I  Tim.  0:3-5;  Titus  3:9;  Gal.  5:22;  E/.r...  vs.  37;  I  Cor.  3:1,  2; 
Heb.  5:12-14;  II  Cor.  1:24;  4:2;  i.v8;  Rom.  1:14-16;  I  Cor. 
13:11-13. 


A ppendix 


as 


HI.      OTHER   BOOKS  OF  REFERENCE 

Probably  HastinKs'  Dictionary  oj  thr  Bible  and  a  good 
general  history  of  the  church  would  give  enough  of  the  Ix-st 
reading  profital)Iy  to  occupy  the  time  of  those  for  whom  this 
book  has  been  written.  Prominent  in  the  extensive  literature 
that  might  be  consulted  are: 

The  Bible,  Its  Origin  and  Nature.     By  M.  Dods. 

The  Use  oj  the  Scriptures  in  Theology.      By  \V.  N.  Clarke. 

Bamplon  Lectures  on  Inspiration.     By  VV.  Sanday. 

Historical  Geography  of  the  Holy  Land.     By.  G  A.  Smith. 

History  oj  Babylonia  atid  A  ssyria .  By  G.  S.  Goodspeed ;  K .  W. 
Rogers  (2  voLs.). 

History  of  Egypt.     By  J.  H.  Breasted. 

Early  History  of  .Syria  and  Palestine.     By  L.  B.  Baton. 

History  of  Hebrew  and  Jewish  People  (t,  vols.).     By  C    F 
Kent. 

Old  Testament  History.     By  H.  P.  Smith. 
History,   Prophecy  and  the  Monuments  {t,  vols.)      By  J.  F. 
MrCurdy. 

History  of  tlie   Maccabean  and  Roman   Periods.     B\    J.   S 

Hiitory  of  Npv  Testament  Times  in  Paleslnie.  By  S.  Ma- 
thews. 

The  .Apostolic  Age.     By  G.  H.  Gilbert;    \.  C.  McGitTert. 
The  Church  in  thf  Roman  Empire.      }\v  W.  M.  Rams.iv 
A  Guide  to  Biblical  Study.     By  A.  S.  Peake. 
Introduction  to  the  Old  Testament.     Bv   |.  E    MrFadven-    S 
R.  Driver.  '  -      >   •• 

Tlie  Problem  of  the  Old  Testament.     By  J.  Orr. 
Introdurlion  to  thi  New  Testament.     By   M.   Dods;    B.   W. 
Bacon;   et  al. 

Harmony  of  the  Gospels.   By  \\.  A.  Stevens  and  F.  D.  Burton. 
Life  of  Christ.     By  W.  Sanday;  E.  D.  Burton  and  S.  Mathews 
Life  of  Paul.     By  E.  D.  Burton.    G.   H.  Gilbert;    W.  M. 
Ramsay;    et  al. 

Theology  of  the  Old  Testament.  Bv  FT  Srhull/;  W.  H. 
Bennett;    et  al. 


336 


Chrislinnity  and  Its  Bible 


Bv  VV.  F.  Adency;   F,.  P. 


Theology  0}  the  New  Testament. 
Gould;    G.  H.  Stevens. 

Commentaries.     In  New  Century  Bible;  etc. 

General  Histor-  0}  I..    Jhnrch.     By  J.  W.    Monrrief;   G.    P. 
Fisher;    A.  J.  Newman;    J.  H.  Kurtz;    P.  SrhufT. 

Tlie  Lije  oj  Our  Lord  in  Art.     By  E.  M.  Hurll. 

Sncred  and  Legendary  Art.     By  Mrs.  Janiieson. 

History  oj  War  jure  oj  Science  with   Theology  (2  vols.).     By 

A.  D.  White. 

History  oj  Philosophy.    By  A.  SchweRkr;  Ucberwcg;  VVindel- 

band;   et  al. 

History  oj  Doctrine.     By  G.  P.  Fisher. 

What  Is  Christianity?     By  A.   PTarnark. 

Outlines  oj  Theology.     By  W.  N.   Clarke. 

Christian  Bdiej  Interpreted  by  Christian  Experience.     By  C. 

C.  Hall. 

Christian  Ethics.     By  N.  Smyth. 
Social  Teaching:,  oj  Jesus.     By  S.  Mathews. 
The   Christian    Pastor   and   the    Working   Church.     By  \V. 
Gladden. 

In  Reliej  oj  Doubt.     By  R.  E.  Welsh. 

A  word  alxmt  the  use  of  these  book.s  in  connection  with 
"Christianity  am  is  Bible":  It  will  Ix'  easier  for  the  average 
reader  to  obtain  and  retain  the  rich  stores  of  information  in 
these  reference  hooks  if,  before  consulting  them,  he  reads 
(though  rapidly)  the  whole  course  as  given  in  this  textbook 
If  their  riches  should  prevent  a  mastery  of  this  outline  study, 
its  one  chief  purptise  may  be  thwarted— in  a  vague  idea  of 
much  there  may  Ix-  clear  definite  ideas  of  little. 

IV.      QUESTIONS  AND  OTHER  SUGGESTIONS 

The  purpose  of  these  questions  and  suggestions  is  not 
mainly  to  test  the  reader's  knowledge  of  the  contents  of  this 
book.'  As  has  U-en  stated  already,  the  Table  of  Contents 
and  the  Index  were  prepared  for  that  purpose.  The  main 
purpose  of  the  following  questions  and  suggestions  is  to  stimu- 


A ppendix 


337 


late  to  furthtr  study  and  meditation  concerning  the  religious 
themes  of  which  Christianity  and  Its  Bible  treats.  Let  the 
questions  mari<ed  with  an  asterisk  (*)  be  answered  in  writing. 

PART  I 
Chaptkr  I 

RKLIGIOl-S   LIFE   AND   LITERATURE 

Is  the  aim  of  Part  I  of  sufficient  importance  to  require 
three  of  the  twenty-throe  chapters?  Discuss  the  place  gi^-n 
to  the  Bible  in  the  title  of  the  book. 

2.  *Make  a  collection  of  attempts  at  defining  religion,  and 
arrange  them  in  the  order  of  their  worth.  *Make  an  attempt 
yourself. 

3.  *What  are  some  of  the  attempts  at  defining  life  ?  *At 
defining  God  ? 

4-  What  is  the  relation  between  religion  and  theology? 
What  are  the  sources  of  theology? 

5.  What  is  the  relation  Ixnween  religion  and  morality  ? 

6.  Give  examples  of  the  efTect  of  religious  life  and  of  reli- 
gious literature  upon  each  other. 

7.  What  to  you  are  the  best  twenty  comparatively  short 
passages  in  the  Bible  ?  The  Ix'St  ten  such  passages  ?  The 
best  one  ? 

8.  *What  are  some  of  the  best  passages  of  other  specially 
sacred  writings  ? 

9.  *Wliat  are  some  of  the  Ix-st  passages  in  other  religious 
writinj, 0  not  sjX'cially  sacred  ? 

10.  How  do  the  least  valuable  passages  in  the  Bible  coin- 
pare  with  the  best  in  other  religious  writings,  including  other 
sjx'cially  sacred  writings  ? 

11.  *What  arguments  are  given  in  .sui)port  of  the  claim 
that  the  Bible  is  superior  to  all  other  wriiings  ?  Which  is  the 
strongest  ? 


I 
«... 


ki 


338 


Christidttitv  and  lis  Bible 


Chapter  II 

INTKRPRKTATION   A\D    INSPIRATION 

1.  llhistrali-  furiliir  tlu'  five  classts  of  misinicrpR'tations 
sjioktri  of  ill  this  ilia[)t(T.  If  you  think  of  other  classes,  name 
ami  illustrate  them. 

2.  How  si-rious  are  the  evils  of  misinterpretation,  and 
which  is  the  greatest  ? 

3.  *C()liect  anil  classify  quotations  from  eminent  scholars 
cmcerning  the  questions  of  the  inerrancy  and  tlie  inspiration 
(jf  the  Bible. 

4  S|Kakin(i  generally,  is  there  considerable  difference  Ix-- 
tvveen  the  quotations  that  are  from  earlier  and  those  that  are 
from  more  recent  Chrisiian  scholarship?  If  so,  hov,-  is  it  to 
be   explained  ? 

5.  *Make  a  colK  cliun  of  <  laims  for  insjiiration  in  religious 
literature  other  than  the  Bible. 

6.  *Accor(ling  to  the  gospels  what  was  Christ's  attitude  to 
the  Old  Testament  writings? 

7.  What  authority  today  have  the  records  of  Christ's  say- 
ings concerning  these  writings  ?  Have  Luke  2 :  40,  52;  Matt. 
24: 25,  26;  and  Mark  1 1 : 1.3  any  l)earing  uix)n  this  question  ? 

8.  Has  the  churcii  today  the  right  to  aild  to,  or  subtract 
from,  the  canon  ?     State  the  rca.sons  for  your  answer. 

9.  *What  is  your  own  view  concerning  the  question  of  the 
inspiration  of  the  Bible?  and  of  other  writings?  (iive 
reasons  for  vour  views. 


Chapter  III 

TRUEST    BIBLE   STUOY 

1    '•'What  is  the  relation  IxMween  facts  and  truths  ^ 
-'    Illustrrite  '-rroneous  treatments  of  piirables. 

3.  What  is  lire  icgitimaie  way  to  use  tyjHS  ? 

4.  Reail  through  a  wiiolc  t  pisd.-  at  a  sitting  .uid  .-.tau-  your 
inqjrt  ssiou;-  (.uncerniii"  ii 


A ppendix 


339 


5.  Rfa«l  Mark  and  John  thus,  antl  then  comfjare  them  for 

yii'irsclf. 

6.  State  other  benefits  than  those  given  here,  of  common- 
sense  in  interpretation. 

7.  What  are  the  chief  JitTcivnces  between  the  King  James 
Version  and  our  Revised  Version  ? 

3.  What  are  the  archaeological  discoveries  in  the  different 
B.ole  lands  ?     Which  is  the  most  important  of  them  all  ? 

9-  *As  impresMons  concerning  the  relation  between  archae- 
ology and  the  Bible  are  apt  to  Ix-  vague,  of  what  are  you  sure 
concerning  it  ? 

10.  Distinguish  Ix-tween  authoritative  and  infallible  or 
inerrant 

11.  What  is  your  final  authority  in  religious  questions? 
Why  IS  It  authoritative  ?  What  dot^s  the  very  asking  of  the 
last  question  imply  concerning  authority  ? 

12.  To  whai  extent,  in  what  ways,  and  why  do  you  study 
the  Bible  ?     How  has  it  influenced  you  most  for  good  ? 


PART  II 
Chaptkr  IV 

GEOGRAPHY   AND   CONTEMPORANKOUS   HISTORY 

r.  What  reasons  are  there  tor  the  aim  and  the  method  of 
I'art  If? 

2.  In  this  study  of  the  geography  of  Bible  lands  use  di- 
viders or  some  other  instrument  of  m.-asurement,and  find  out 
distances  for  youra-lf.  Draw  a.ncentric  circles  around  Jeru- 
salem, Antiorh,  Rome,  etc.,  and  note  what  each  includes. 

3-  Photograph   ihe   „uip  u{K)n  vour  mind  so  that  without 

the  map  itM-lf  you  can  mentally  journey  fron.  place  to  place. 

and  know  th..  distances  and  places  .;f  importance  on  the  way. 

4.  Sliow  ho-.v  ge'.graphy  and  lopograj.hy  mighi  help  shape 

the  course  of  hisiorv 


14 


Zi 


Mm 


34° 


Christianity  and  Its  Bible 


5.  Show  how  they  might  ht-Ip  mold  religions  U-liefs.  De- 
vtlop  the  tliought  of  Palestine  Ixing  a  lalwratory. 

6.  *Show  how  Palestine  is  a  world  in  miniature. 

7.  (Jive  the  to}X)graphy  of  Jerusalem  and  its  environments 

8.  *\Vhat  are  the  most  important  Scripture  references  to 
the  different  peoples  of  Hible  times  ? 

Chapter  V 

HISTORY  OF  HEBREWS,  JEWS,  AND  EARLY  CHRISTIANS 

1.  Fix  586  B.  c.  in  mind  so  as  never  to  forget  it. 

2-8.  Answer  the  seven  questions  of  paragraphs  67.  For 
the  last  see  paragraph  102. 

9.  Which  i,f  the  Judges  stories  do  you  like  Ust  ?     Why? 

10.  Work  out  from  Scripture  your  own  list  of  kings  before 
looking  for  any  other  list. 

11.  In  seeking  to  itmemlxjr  details  do  not  fail  to  fix  in 
mind  the  great  movements  and  imixjrtant  periods.  Fit  these 
into  the  im{>ortant  movtmc  nis  and  , «  riods  in  the  history  of 
surrounding  jx'op'is. 

12.  Descril>c  p'  litically,  sociaiiy,  and  religiously  the  world 
into  which  Chrisi:  'nity  came. 

13.  *VVritc  out,  la'-ge!'.  in  qnotni'  n.s  from  Scripture,  an 
account  of  the  developmeia  anc!  a  description  of  the  Scribes, 
the  Phari    es  and  the  Sadducees. 

14  Shut  your  Bible,  and  try  to  recall  book  b>  book  what 
yo"i  ki\(>w  '  f  the  histories  and  stories  each  book  contains. 

Chapter  VI 

LITERATURE     OF     HEBREWS,    JEWS,    AND     EARLY     CHRISTIANS 

I.  Though  it  have  many  blank  places  and  question  marks, 
go  as  far  as  you  can  in  making  a  chronological  arrangement 
of  the  wri'ini^s  of  the  Bible. 

2.  Make  special  efforts  to  fit  the  prophets  and  their  writings 
into  general  history.  Describe  them  as  social  reformers. 
*Give  the  leading  nv  ssage  of  each. 


Appeniix 


341 


3.  To  what  extent  is  the  Pentateuch  Mosaic  ? 

4  *VVhat  is  your  conception  of  the  real  David  and  the  real 
Solomon?  *VVIi;'t  wen-  their  relations  to  the  writing  of  the 
Old  Testament  ? 

5.  Compare  the  different  law  codes  in  the  Old  Testament. 

6.  Classify  the  New  Testament  writings  as  those  of  which 
you  a  (a)  surely,  (h)  probably,  or  (c)  i)ossibly  know  the  author 
Of  authors.  *Give  the  |)urix)S<'  and,  in  brief,  the  plan  of  each 
writing. 

7  Read  the  0\-,\  Testament  Aix)crypha.  How  do  they 
compare  with  the  Ginonict.I  b<x>ks  of  the  Old  Testament  ? 
How  does  Ecdesiasticus  comp^ire  with  Esther? 

8.  *Name  and  descrilx-  the  other  non-biblical  le^ish 
writings  of  Bible  times. 

9.  Compare  H  brew  poetry  with  Engiisl.  |    etn 

to.  *Make  a  collection  of  the  choicest  l;iti,  --f  \¥><  /  lu  the 
Bible  no!  printed  as  fxxMry  even  in  the  Reviscv'  Vf  -rion. 

11.  Classify  the  different  kinds  of  parallelism  of  two,  three, 
four,  or  more  lines  What  have  you  to  say  about  accents  in 
Hebrew  pwtry  ? 

12.  *S('Ieci  what  to  you  are  the  choicest  illustrations  of  the 
different  kinds  of  prose  in  the  Bible. 

13.  How  large  a  place  has  prediction  in  biblical  prophecy  ? 
Has  there  been  a  noticeable  change  in  the  place  that  prediciion 
occupies  in  apologetics  ?     If  so,  why  ? 

14-  Read  some  apocalyptic  literature  not  found  in  the 
Bible,  and  give  your  impressioi!  •  concerning  it  *Coinpare 
prophecy  and  apocalyptic  literature. 

Chapter  VII 

ARTS,  SCIENXK,  AND   PHILOSOPHY 
I.  *Compare  from  the  standpcjint  of  the  ar' s  the  ditfi>rent 
peoples  of  Bible  times.     Seek   to  explain   tl  ■   comparative 
excellences  and  deficiencies. 


i' 


M 


J43 


Cltristidtvlv^iiHii  Its  Hihle 


\t  I 


w 


2  Shut  your  t  vis  iti.l  st-c  irerod's  ti-mplr  as  .1  whole. 
Kl  1  r  1!  rwss  from  |)latv  to  jjlacc  in  it,  and  note  who  and  what 
you  see. 

J.  What  place  do  !hc  tt-mpic-s  in  Jtrusakm  take  in  the 
Ililili'  ?     Paint  for  yoursilf  HiJik-  sanis  that  Ixlong  to  them. 

4  ♦Which  was  earlier  -Solomon'^  Temple  or  the  account 
of  an  elaljorate  taU-rnacle  ?  *Give  the  reasons  for  your 
answer. 

5.  <  »f  how  much  are  y,)U  sure  concerning  the  Ix-ginning  of 
synagogue  worship?  Picture  this  worship  in  the  lim.  of 
Jesus. 

6.  *Give  an  outline  history  of  the  places  of  worship  from 
the  tent  of  meeting  to  the  Chrisii.m  church  at  the  <leathof  Paul. 

7.  *How  would  the  music  of  David's  time  compare  with 
that  of  ours?  How  with  much  of  the  music  of  Eastern 
J)eoples  today  ? 

8.  *C..n  .ire  the  Babylonian  and  tlie  biblical  accounts  of 
creation. 

9.  Though  it  Ix-  a  very  rough  one,  draw  a  sketch  of  what 
you  think  the  universe  was  to  the  Hebrews. 

10.  Though  it  prove  to  Ix.-  little  more  than  a  statement  of 
the  question  at  issue,  write  an  article  on  the  relation  between 
Cireek  jjhilosophy  and  New  Testament  thought. 

Chapter  VIII 

UEVKLOPMKNT  OF  BELIKFS   IN   HIBLK   TIMES 

1.  *Give  all  the  Old  Testament  passages  that  are  or  seem 
to  be  monolalrous.  Were  the  Hebrews  ever  polvtheists? 
Wliat  was  the  primitive  and  what  the  ultimaio  belief  in  Je- 
hovah as  the  God  of  Israel  ? 

2.  *Give  all  the  Old  Testament  pa.ssages  where  s*)lidarity 
overshadows  or  seems  to  overshadow  individualism. 

3.  How  often  does  the  word  "Sheol"  occur?  Make  a 
careful  study  of  its  diflferent  uses. 


Appendix  3^3 

4  How  bright  wt-re  the  brightest  h..|«s  of  the  OI«i  Testa- 
ment fKH-ls  concerninK  lasting  fellowship  with  Jehovah  ? 

S-  *<^iote  an!  weigh  the  utterances  of  the  prophets  that 
are  claimed  to  teach  an  hereafter. 

6.  •Note  the  alation  between  the  representations  of  the 
non-biblical  literatun-  ami  those  of  Jesus  concerning  the 
hereafter. 

7-  *r,ive,  largi-ly  in  quotations  from  Scripture,  the  history 
of  the  idea  of  the  king.lom  of  God.  What  is  the  difference 
between  the  "kingdom"  an.l  the  "church,"  as  these  words 
are  u.sed  in  the  New  Testament  ? 

8.  Give  the  passages  used  in  support  of  millennial  views, 
of  future  probation,  of  an  intermediate  state,  and  of  purga' 
tory.  What  do  the  [ws.sages  cited  teach  ?  What  authority 
have  they  ? 

9-  *Give,  mainly  in  quotations  from  Scripture,  the  history 
of  the  idea  of  Satan  and  his  hosts. 

10.  Was  there  an  ethical  development  in  Bible  times? 
Distinguish  between  the  different  classes  of  teac'i .is  =n  the 
Bible  in  respect  to  the  sins  they  strongly  condemned  an  I  in 
resi»>ct  to  where  they  put  the  emphasis  in  the  matter  of  fvr- 
st)nal  responsibility. 

11.  What  are  your  own  views  cona-rning  the  value  of  the 
changes  of  views  in  Bible  times  ? 

12.  *Write  a  short  article  on  the  philosophy  and  develop- 
ment of  the  Christian  religion. 

Chapter  IX 

JKSUS   AS   THE   CHRIST 

1.  Make  a  collection  of  the  most  imj^rtant  Old  Testa- 
ment passages  claimed  to  be  messianic. 

2.  *Make  a  collection  of  the  most  important  messianic 
passages  in  non-biblical  writings  before  the  time  of  Christ. 

3    *Illustrate,  largely  in  quotations,  the  different  .stages  in 


if^  ■     m.  '^  »^-  -  ^ 


■M 


MICROCOPY    RESOIUTION    TEST   CHART 

lANSI  and  ISO  TEST  CHART  No.  2) 


1.0 


I.I 


1.25 


mil  ^-^ 

^  m 

*■-        i«l|40 
L. 


2.5 

III  2.2 

[2.0 

1.8 
1.6 


J     >^PPLIED  INA^GE     Inc 


1653   £ast    Men    Streer 

Rochester,    New    York         14609       USA 

(716)    482  -  0300  -  Phone 

(716)    288  -  b989  -  Fa. 


m'^-^M'^^^^m^'' 


344 


Christianity  and  Its  Bible 


p.  I 


the  development  of  the   messianic  idea  and    the  diflerent 
phases  of  the  messianic  hope 

4.  Is  belief  in  the  virgin-birth  a  necessary  part  of  belief  in 
the  divine  sonship  of  Jesus?  What  is  the  worth  of  the  doc- 
trine of  the  virgin-birth  ? 

5.  What  is  the  relation  between  the  prologue  and  the  rest 
of  the  Fourth  Gospel  ? 

6.  *Make  a  collection  of  the  reports  of  Christ's  own  uses 
uf  each  of  the  messianic  titles. 

7.  To  what  exu^nt  were  his  messianic  views  eschatological  ? 
Compare  them  with  the  messianic  views  in  the  non-biblical, 
Jewish  writings  of  Bible  times. 

8.  *Go  more  deeply  into  the  question  of  development  of 
view  in  Christ's  own  thinking. 

9.  In  what  way  and  to  what  extent  was  Jesus  in  the  Old 
Testament  ?  What  bearing  have  John  5 :  39  and  I  Pet.  i :  10, 
II,  upon  this  question  ? 

10.  Whom  had  the  prophet  in  mind  in  writing  the  fifty- 
third  chapter  of  Isaiah  ? 

PART  III 
Chapter  X 

IIALF-WAY   TO    1517   A.  D. 

1.  Between  its  lines  of  facts  let  the  student  of  Part  III  read 
its  great  truths. 

2.  What  close  r-'lationship  exists  between  Mohammed- 
anism and  the  two  religions,  Judaism  and  Christianity  ? 

3.  *Compare  the  Koran  with  the  Bible,  Mohammed  with 
Jesus. 

4.  *Make  a  fuller  list  of  the  church  fathers,  and  be  able 
when  any  of  them  is  named  to  place  him  in  the  time  and 
group  to  which  he  belongs. 

5.  *Make  a  list  of  the  most  notable  martyrs.  Know  the 
stories  of  their  lives  and  deaths. 


A ppendix 


345 


6.  Flow  do  Arxtllonius,  Cclsus,   anrl    Porphyry   compare 
with  Jesus  ? 

7.  What  are  some  of  the  points  of  contact  between  Nco- 
platonism  and  early  Christianity  ? 

8.  *Compare  the  four  great  creeds. 

9.  Carefully  examine  the  validity  of  the  claims  made  for 
the  prihiacy  of  Rome.  What  is  the  meaning  of  Matt  18 • 
18.  19? 

Chapter  XI 

TO    1517  A.  D. 

1.  When  and  how  did  the  modern  European  nations 
begin? 

2.  Enter  more  fully  into  the  "dramatic  event  of  the  Middle 
Ages."  >}ive  in  outline  the  history  of  the  Holy  Roman 
Empire. 

3.  In  addition  to  the  doctrinal  and  ceremonial  differences, 
what  are  the  characteristics  that  distinguish  the  Eastern 
church  from  the  Roman  Catholic  church  and  from  Protes- 
tantism ? 

4.  *0f  what  importance  is  the  study  of  feudalism  and  of 
the  Crusades  for  the  understanding  of  the  social  questions 
of  today  ? 

5.  What  are  the  origin  and  the  explanation  of  monasti- 
cism? 

6.  Name  a  number  of  the  great  Schoolmen,  and  be  able 
to  distinguish  clearly  between  them.  *Compare  the  influence 
of  Plato  and  Aristotle  upon  them. 

7.  *State  the  different  views  as  to  what  a  sacrament  is. 
Compare  them. 

8.  *What  is  the  relation  iKHween  the  Renaissance  and  the 
Reformation  ? 

9.  *What  are  the  most  impi;rtant  events  and  sayings  in  the 
thrilling  records  of  the  reformers  before  the  Reformation  ? 


•^^Mm^t 


13-^ 


iiftVr'^ 


^- 


346 


Christianity  and  Its  Bible 


Chapter  XII 
SINCE  15 1 7  A.  D. 

1.  Get  personally  acquainted  with  Luther.  A  knowledge 
of  his  contemporaries,  of  his  times,  and  of  subsequent  Luthcr- 
anism  will  then  be  easily  obtained. 

2.  Get  personally  acquainted  with  Calvin,  if  you  wish  to 
understand  the  subsequent  history  of  a  large  part  of  Protes- 
tantism. 

,3.  *VVhat  were  the  "five  points"  of  Calvinism? 

4.  *What  is  the  history  of  the  relation  between  church  and 
itatc  in  France  ?    What  countries  still  have  state  religions  ? 

5.  Explain  historically  the  Anglo-Catholic  movement  in 
the  established  church  in  England. 

6.  *Explain  historically  the  relation  in  England  between 
the  established  church  and  nonconformity.  *Give  the  history 
of  the  question  of  religious  education  at  issue  between  them. 

7.  Get  well  acquainted  with  the  Wesleys,  William  Booth, 
John  Henry  Newman,  George  Williams,  and  John  Clifford. 

8.  *I^arn  something  important  and  definite  concerning 
each  of  the  most  important  English  versions  of  the  Bible. 

0.  To  what  extent  have  the  theological  experiences  of 
Scotland  found  expres.sion  in  her  literature  ? 

10.  Get  acquainted  with  Roberston  Smith,  his  times, 
views,  etc. 

11.  WTiat  is  your  opinion  of  the  decision  of  the  law  lords 
in  favor  of  the  orthodox  "Wee  Frees"  ?  How  much  did  the 
"Wee  Frees"  gain  ultimately  through  that  decision? 

Chapter  XIII 

SINCE    1517 — CONTINUED 

1.  Keep  in  mind  the  two  great  wars  in  the  history  of  the 
United  States.  Get  .veil  acquainted  with  Roger  Williams, 
Jonathan  Edwards,  and  Horace  Bushnell. 


■r^j.*T??^jis'" 


A ppendix 


347 


2.  Read  concerning  Alexander  Campbell,  Joscpli  Smith 
W.lham  Miller,  and  Mrs.  Eddy,  and  seek  to  explain  the  influ- 
ence  of  their  views. 

3.  Look  up  the  history  of  the  Jesuits.     Illustrate  the  four 
methods  named. 

4-  *Give  the  leading  events  in  the  history  of  Ultramon- 
tanism. 

5-  What  is  the  origin,  development,  and  present  condition 
of  the  Old  Catholic  movement  ? 

6.  What,  after  all,  is  the  greatest  difference  between  Prot- 
estantism and  Roman  Catholicism  ? 

7.  *Give  an  outline  history  of  the  relation  between  church 
and  state  in  Protestant  lands. 

8.  How  does  the  average  Sunday  school  today  rliffer  from 
that  of  Robert  Raikes  ? 

9-  *Alon,<T  what  lines  is  there  greatest  need  of  improve- 
ment in  the  Sunday  schools  of  today  ? 

10.  *CoIlect  the  specific  references  in  the  Bible  to  the  use 
of  liquor.  *\Vhat  impression  do  they  make  upon  you  ?  *What 
general  principles  taught  in  the  Bible  are  appropriate  in  the 
question  of  temperance  ? 

ir.  Distinguish  between  fermented  and  distilled  liquors 
*Give  a  history  of  fermented  liquors  down  to  the  eighteenth 
century. 

12.  Get  acquainted  with  Miss  Willard  and  the  temperance 
work  with  which  she  was  connected. 

Ch.'U'ter  XIV 

CHRISTIAN   MISSIONS 

1.  Do  not  fail  to  use  maps. 

2.  Add  to  the  lists  of  missionaries  in  the  first  period 
Learn  something  worth  while  concerning  each. 

3-  VVTiat  is  the  history  of  the  Nestorians  ? 

4.  Give  an  outline  history  of  Roman  Catholic  missions 


348 


Christianity  and  Its  Bible 


flown  to  the  present  time      Of  those  of  the  Greek  church. 
*Of  those  of  Protestantism. 

5.  What  is  the  history  of  the  Moravians? 

6.  *A(\d  to  our  list  of  great  missionaries  since  Carey,  and 
give  something  definite  and  important  concerning  each. 

7.  What  are  the  most  important  missionarj'  societies,  and 
why  arc  they  important  ? 

8.  What  do  you  know  concerning  the  present  condition  of 
the  mission  fields  of  the  world  ?  Group  them.  Let  one 
group  be  the  islands  of  the  world,  let  the  other  groups  be  the 
different  continents.     Give  a  bird's-eye  view  of  each  group. 

9.  *What  are  the  reasons  for  missions?  *"'Has  Chris- 
tianity the  moral  right  to  supplant  the  ethnic  faiths?"  *Is 
it  fitted  to  be  the  religion  of  the  world  ?  *What  are  its  uni- 
versal elements  ? 

10.  What  reflex  influence  have  missions  upon  the  churches 
that  support  them  ? 

11.  Describe  your  ideal  missionary.  What,  for  instance, 
is  his  attitude  to  other  religions  and  their  writings  ? 

12.  Do  you  believe  in  missions?  How  much  are  you 
giving  to  them  ? 

Chapter  XV 

LITERATURE,   ARTS,    AND   SCIENCE 

1.  W'hat  is  the  relation  between  the  Bible  and  subsequent 
Christian  literature?  *Consider  the  term  "Word  of  God" 
biblically  and  historically. 

2.  *Give  an  outline  history  of  the  art  of  biblical  and  Chris- 
tian times. 

3.  What  place  has  Jesus  in  poetry  and  in  fiction  ?  What 
place  has  Jesus  in  art  ?  What  painungs  of  him  do  you  like 
the  best  ? 

4.  What  place  has  art,  including  architecture  and  music, 
in  the  religious  life  of  today  ?  What  place  should  it  have  ? 
Give  the  pros  and  cons  uf  liturgical  worship. 


.£V7lWiJI'->«Af 


A ppendix 


349 


5.  Just  what  is  meant  by  the  seci-Iarizing  of  church  music  ? 
Consider  it  historically. 

6.  *Give  an  outline  history  of  the  cc.flict  between  thf   logy 
and  the  other  sciences. 

7.  *What  benefit  have  these  other  sciences  been  to  reli- 
gion ? 

8.  *What  are  the  views  of  the  new  theology  concerning  the 
great  tenets  of  the  old  ? 

9.  Give  a  brief  history  of  both  higher  and  te.Ktual  criticism. 

10.  Give  the  nature,  history,  and  practical  value  of  the 
science  of  comparative  religion. 

Chapter  XVT 
philosophy  and  isms 

1.  With  the  use  of  the  Index,  review  what  has  been  .vritten 
concerning  philosophy.  Distinguish  it  frrm  theology.  Be 
sure  you  know  what  the  inductive  method  and  what  idealism 
are. 

2.  Though  it  mean  a  little  effort,  fix  in  mind  the  little  that 
is  written  here  about  modern  philosophers.  It  will  make 
easier  any  extended  reading  in  modern  philosophy. 

3.  *Give  as  fully  as  possible  the  history  of  philosophy  in 
biblical  and  Christian  times. 

4.  What  is  the  relation  between  Anabaptists  and  modern 
Baptists  ? 

5.  *What  is  the  history  of  Mysticism  ?  *What  connection 
had  Mysticism  with  Neoplatonism,  the  Schoolmen,  Pietism, 
etc.?  *What  do  you  thmk  of  its  method  of  treating  the 
Bible  ? 

6.  Compare  Arianism,  Socinianism,  and  Unitarianism. 

7.  See  deism  in  its  historical  setting. 

8.  Get  acquainted  with  Schleiermacher,  Strauss,  Baur,  and 
Ritschl. 

9-  What  do  you  know  about  Ritschlianism  ?     What  have 


35° 


Chrislianity  and  Its  Bible 


you  re.  '  by  its  leading  representatives?  Perhaps  you  have 
only  heard  and  read  about  it. 

lo.  Compare  Bushnell  and  Ritschl. 

ir.  *Carefully  review  Part  III  and  write  out  at  least 
twenty  great  truths  that  are  to  be  read  between  the  lines. 

PART  IV 
Chapter  XVII 

THE   GLORIOUS   GOSPEL 

1.  Notice  the  three  parts  in  the  aim  of  Part  IV,  and  give 
the  relations  between  them. 

2.  Compare  t  cross  of  Jesus  as  viewed  in  Paul's  time  and 
as  it  is  viewed  today.     Compare  the  worth  to  Paul  of  Roman 

'zenship  and  of  the  cross  of  Christ. 

3.  *What  are  the  earliest  non -Christian  references  to 
Christianity  and  Jesus  ? 

4.  To  characterize  the  attitude  today  to  the  gospel,  what 
words  would  you  use  besides  indifference  ?  Is  it  the  chief 
characteristic  ?  What  is  the  explanation  of  the  present  atti- 
tude? 

5.  *What  is  salvation  ?  Let  the  answer  be  in  view  of  both 
the  penalty  and  the  pow  Is  a  false  view  of  it  vaguely 
but  commonly  held  ? 

6.  *What  is  forgivene-  .v^sat  effect  has  it  on  the  sin- 
ner's relation  to  God,  en  the  consequences  of  his  past  sins 
and  on  his  future  conduct  ?  How  is  the  conviction  of  for- 
giveness to  be  obtained  ? 

7.  ""What  is  faith  ?  Is  a  false  view  of  it  commonly  but 
vaguely  held  ?  Is  faith  that  which  links  us  to  God's  power  ? 
How  is  it  to  be  obtained  ? 

8.  What  place  has  Jesus  in  our  obtaining  this  faith  and 
power?    What  meaning  and  authority  has  Acts  4:12? 

9.  What  place  has  experience  in  theology  ? 

10.  *What  is  the  essence  of  Christianity? 


wm^S 


A ppendix 
Chapter  XVIII 


351 


THK    UF.ATH   OF  JESUS 

1.  Xame  and  distinguish  Utwt-en  the  most  important 
"theories  of  the  atonemt-nt. "  Do  you  distinguish  bctvNoen  a 
vicarious  and  a  substitutionary  theory  ?  Would  it  be  helpful 
to  clear  thinking  if  the  word  "atonement"  were  not  used  in 
connection  with  some  of  the  many  theories  ? 

2.  As  far  as  jxissible  explain  the  difiFerent  theories  from  the 
times  and  circumstances  of  their  origin. 

3.  *l5  the  substitutionary  theory  taught  in  Scripture  ?  *If 
so,  in  what  passages  and  what  authority  have  they  ? 

4-  *In  the  light  of  the  prophets,  what  do  you  think  of  the 
New  Testament  use  of  the  Old  Testament  sacrifices  ?  *VVhat 
are  the  leading  thoughts  back  of  the  Old  Testament  sacri- 
fices ? 

5.  From  the  records  what  may  we  infer  about  the  thoughts 
of  Jesus  himself  concerning  the  significance  of  his  death  ? 

6.  The  question  is  often  asked:  "How  does  the  death  of 
Jesus  diflfer  from  that  of  any  other  great  martyr?"  *What 
answer  would  you  make  ? 

7.  *Coming  to  it  along  the  way  of  his  life  what  does  the 
cross  of  Jesus  mean  for  your  thinking?  What  is  its  main 
thought  ? 

8.  What  eflfect  upon  your  life  has  the  cross  of  Jesus  ? 

9-  Do  you  profess  to  be  his  follower  ?  What  do  you  mean 
by  it  ?    and  how  are  you  folloving  him  ? 

Chapter  XIX 

THE   FATUERHOOD  OF   GOD 

1.  Before  the  time  of  Jesus  in  the  Oid  Testament  and  else- 
where what  references  have  we  to  the  fatherhood  of  God  ? 

2.  *Give  the  biblical  development  of  the  idea  of  deity— 
from  the  eariiest  times  to  Jesus'  conception  of  the  fatherhood 
of  God. 


,>52 


Christianity  and  Its  Bible 


3.  *Collect  all  the  passages  in  which  Jesus  is  represented 
as  using  the  word  "father." 

4.  Show  how  the  figure  of  kingship  could  be  stretched  to 
includi  a  very  large  part  of  our  conception  of  God. 

5.  What  is  the  relation  between  ihe  fatherhood  of  God  and 
the  brotherhood  of  man  ? 

6.  What  is  the  New  Testament  basis  for  the  doctrine  of 
the  Trinity?  In  Matt.  1:20  and  Luke  1:35  the  s[)ecific 
references  are  to  the  Holy  Spirit  rather  than  to  the  Father. 
Has  this  fact  any  bearing  upon  the  significance  of  fatherhood 
in  the  Trinity  ? 

7.  *How  does  the  teaching  ot  the  New  Testament  com- 
pare with  that  of  the  early  creeds  concerning  the  Trinity? 

8.  What  is  your  own  view  concerning  the  doctrine  of 
the  Trinity?  Do  you  distinguish  between  Trinity  and 
Triunity  ? 

9.  What  is  your  own  view  concerning  the  fatherhood  of 
God  and  concerning  the  nature  of  the  Holy  Spirit?  What 
pronouns  can  yon  use  in  referring  to  "God"  and  to  the  "Holy 
Spirit"? 

10.  How  did  you  get  your  views  concerning  the  Trinity, 
the  fathcrhoo  1  of  God,  the  sonship  of  Jesus,  and  the  nature 
of  the  Holy  Spirit  ?  Why  do  you  continue  to  hold  them  ? 
As  revealed  in  your  life  what  are  they  worth  ? 

Chapter  XX 

THE   HEREAFTER 

1.  *Make  a  fuller  comparison  between  Hezekiah  and 
Paul  as  illustrating  the  development  of  the  Christian  doctrine 
of  the  hereafter. 

2.  *Wniat  place  in  the  New  Testament  has  the  resurrec- 
tion of  Jesus  ? 

3.  *What  has  it  meant  to  the  ages  since  ? 

4.  Do  you  have  any  difl6culty  in  harmonizing  the  different 


ma 


A  ppendix 


353 


accounts  of  the  resurrection  of  Jesus?     If  so,  what  is  the 
right  attitu<l  ■  for  you  to  take  concerning  them  ? 

5-  What  IS  your  attitude  to  the  Ixlief  of  Saf  Id  in  the 
New   Testament  ? 

6.  What  place  has  belief  in  Satan  had  in  religious  life  and 
literature  since  New  IVstament  times 

7.  Wiiat  do  you  mean  by  hell  ?  Do  you  l)elieve  in  eternal 
heli  f  What  percentage  of  I'rotestants  U-lieve  there  is  to  be 
an  eternal  heli  for  the  great  majority  that  have  lived  thus 
far? 

8.  What  is  your  attitude  to  the  doctrine  of  conditional 
immortality  ? 

9.  Do  you  entertain  the  larger  hoix;  ?     If  so,  on  what 

grou     Is  ? 

10.  Describe  the  heaven  you  expect.  On  what  do  you 
base  your  hope  of  enjoying  it  ? 

Chapter  XXI 

TUE   CHRISTIAN   LIFE   TODAY 

1.  Illustrate  the  power  of  purity,  justice,  mercy,  love^  and 
Christlikeness. 

2.  Give  different  elements  in  the  p  ,  n  t'.  religion  of 
Jesus.     How  do  they  compare  wi'''  those  in  y-ur  o.^n} 

3.  Discuss  Jesus  as  an  exam]      -as  a  1      ,    is 
affairs,  as  a  healer,  as  a  t.nker     ,  a  teach(     as  a 
a  martyr,  etc. 

4.  *Compare  the  temptrana-,  labor,  and  ot 
tions  of  today  with  those  of  Christ's  time. 

5.  What  is  his  gospel  doing  through  you    gain 
of  the  liquor  traffic  ?    What  to  meet  the  boy  [jrobki 
to  turn  public  opinion  against  graft  and  spoils  in  uusi 
politics  ? 

6.  Have  you  honestly  faced  the  labor  problem   .vi 
question:  "What  ought  (or  what  may)  I  do  to  help  solvi 


m  of 

iiet,  1x3 

ques 


.nd 


354 


Christianity  and  Its  Bible 


m 


What  is  the  point  of  contact  between  the  work  of  the  church 
and  the  labor  movement  ? 

7.  What  is  the  right  attitude  of  the  church  to  stjciaiism, 
communism,  ei( .  ?  What  place  have  these  questions  in  the 
pulpit  ? 

8.  Has  anlinominianism  a  subtle  influ"nce  in  your  life  in 
preventing  you  from  living  the  gosjx  1  and  its  cross  ? 

9.  *Consider  the  question  of  the  Lord's  S"uper,  biblically, 
historically,  and  practically. 

Chapter  XXII 

MEDITATION 

1.  What  was  the  chief  method  of  Christ's  revelations  con- 
cerning the  gospel,  the  Father,  the  hereafter,  and  the  life  that 
now  is?  How  are  we  best  able  to  rea'ive  these  and  other 
great  revelations  ? 

2.  Look  up  in  the  Bible  and  elsewhere  the  dififerent  uses 
of  the  word  "meditate."  How  do  they  compare  with  the  one 
used  here  ? 

3.  In  addition  to  those  given  in  this  chapter,  what  rules  for 
meditation  occur  to  you  ?     Which  is  the  hardest  of  all  its  rules  ? 

4.  Make  a  collection  of  themes,  Scripture  passages,  and 
other  quotations  that  would  be  most  appropriate  in  medita- 
tion. A  booklet  of  your  own  collection  of  such  thoughts  for 
meditation  would  mean  an  enrichment  of  your  life. 

5.  Enter  more  fully  into  the  meaning  of  the  terms  concern- 
ing God  in  paragraph  354.  How  would  you  answer  Helen 
Keller's  request:  "Tell  me  something  you  know  about  God"  ? 

6.  Illustrate  the  effect  of  meditation  upon  Bible  study, 
prayer,  affection,  will,  missions,  revivals,  Christian  joy,  etc. 

7.  Write  a  short  article  on  meditation  and  mysticism. 

8.  Write  another  on  meditation  and  prayer. 

9.  To  what  extent  have  you  meditated  ?  With  what 
result  ? 


'sjwfmi^'^3^' 


W^^^^^. 


A  ^pendix 


355 


Chaptfr  XXIII 

MIDDLKMK.N 

I.  Who  are  the  greatest  speciah'sts  for  today  in  the  depart- 
ments of  Old  Testament,  New  Testament,  rhurch  history 
systematic  theolop',  Assyriolopy,  philosophy,  etc.  ?  Describe 
them  as  specialists. 

a.  Name  and  <^>-  '\„-  as  middlemen  clergymen  and  others 
who  approach  n  ,iir  ideal  of  a  middleman. 

3.  *Descrih(  ,s  far  as  convenient  in    their  own  lan- 

guage) their  attitau^;  to  the  questions  of  the  origin  and  devel- 
opment of  religion.  In  the  same  way  describe  their  attitude 
to  the  literature  of  different  religiims  and  to  otlu-r  phases  of 
the  science  of  comparative  n-ligion. 

4-  *To  inspiration  and  interpretation,  and  to  spiritual  as 
distinguished  from  merely  scholarly  insight  into  the  Riblc. 

5.  *To  the  chronolog)',  history,  literature,  etc.,  of  Bible 
times. 

6.  *To  the  question  of  development  in  the  Bible  and  of 
evolution  in  general. 

7.  *To  the  creeds  and  missions  of  the  churches. 

8.  *To  new  psychology,  new  theology,  higher  criticism, 
and  other  is;ns  of  today. 

9.  *To  the  virgin-birth,  the  resurrection  of  Jesus,  and 
miracles  in  general. 

10.  *To  Christ's  death,  the  Trinity,  and  the  hereafter. 

11.  *To  bigots  and  to  skeptics. 

13.  *To  the  great  practical  problems  of  today. 


".^*^^;)»mrKJ:K-'^ 


V'...     ', 


is*;'; 


i»f'  T-r- 


[The  references 

Abaddon,  io6. 

Abelard,  230. 

Adolphus,  Gustavus,  177. 

Adoption,  306. 

Adventists,  198. 

Alrica,  222,  223,  227. 

Agnostic,  242,  326. 

Agriculture,  62. 

Agrippa:   see  Herods. 

Ahriman,  127. 

Albigenses,  165,  173. 

Alchemy,  241. 

Alexander  the  Great,  65,  72. 

Alexandria,  65. 

Allodial,  163. 

Altruism,  330,  331. 

Alva,  Duke  of,  181. 

Amalekites,  56. 

Ambrose,  229,  240. 
Ammonites,  62,  67. 
Amorites,  56. 
Amos,  8i.  302. 
Amphibology,  201. 
Anabaptism,  251. 
"Analogy,"  237. 
Andover  theology,  195. 
Angelo,  237. 
Angels,  128. 
Anne,  185,  190,  191. 
Ansgar,  212. 
Antichrist,  128. 
Antinomianism,  343, 
Antiochus,  Epiphanes,  73. 
Antipater,  73.  74- 
Apelles,  103. 

Apocalyptic  writings,  88,  98. 
Apocrypha,  36,  88,  145. 
ApoUinaris,  154,  363. 
ApoUonius,  147. 
Apologists,  14s,  367. 


INDEX 

are  to  paragraphs,  not  to  pages] 

A  posteriori,  no. 

Apostolic  fathers.  145. 

Appearances,  318. 

A  priori,  no. 

Aquinas,  Thomas,  168.  171. 

Aralu,  117. 

Aramaic,  62,  72,  136. 

Arameans,  62. 

Archaeology,  43,  38.  S9.  60,  64.  369. 

Architecture,  99,  103,  233-6,  264. 

Aristotle,  Aristotelianisra,  107,  no. 

Arius.  Arianism,  153.  210.  363. 

Arminianism,  15s,  181.  186. 

Arnold,  Matthew,  231,  327. 

Art.  99-103,  132,  233,  234,  238,  264, 
294. 

Aryans,  55,  92,  143. 

Ascension.  318. 

Ashurbanipal,  59- 

Aspiration,  236,  297,  298. 

Associationists,  no,  249. 

Assyriology,   13,  S7-S9.  99.   "8. 

Astrology,  241. 

Astronomy,  106. 

Athanasius,  146,  153. 

Atonement,  9,  loi,  i8i,  186.  195,  222. 

283-300.  332. 
A.  U.  C,  75. 
Aufkldrung,  259. 

Augustine,   146,   155,   156,   175,   202, 
229. 

Augustine  or  Austin,  211. 

Aurelius.  Marcus,  in,  142. 

Authority.  95,  146,  323,  365,  374. 

Avatar,  13. 

Baal,  62,  211. 
Babylon,  57,  60,  61. 
Babylonia,  57,  58,  60. 
Bach,  240. 
Bacon,  Francis,  242,  246, 

359 


ll 


:Mi,^:i- 


"■^-•fr'i'S^f-  _  •* 


360 


Clirisliauity  and  Its  Bible 


Bacon.  Roger,  241. 

Ballou.  Hosea.  256. 

Baptism,  156,  170.  jio,  312,  251. 

Baptists,  183.  193,  21Q,  251. 

Basilijan,  23.';. 

Bauer,  261. 

Baxter,  229. 

B.  C,  75- 

Beccher,  229. 

Beethoven,  240. 

Belgium,  181. 

Belshazzar.  60. 

Berkeley,  246,  247. 

B^rnaid  of  Clairvcaux,  229,  230.  259. 

Lcrnard  of  Cluny,  230, 

Besant,  Mrs.,  253. 

Bible:  meaning.  15,  16;  and  other 
Specially  Sacred  writings,  18;  in- 
fluence, 19.  232;  misinterpreta'.ion, 
20-25;  Word  of  God,  20,  30.  371; 
oriental,  21;  inerrancy,  26-29,  31, 
37;  inspiration,  27-37;  inductive 
study,  28,  29;  claims,  30-34; 
canon.  36.  37;  steps  and  prerequi- 
sites in  study,  38;  common-sense, 
39-42;  library,  41;  translations, 
42,  72,  77.  173.  »7S.  184,  212,  220, 
221.  226,  282;  languages,  42,  72; 
style.  42;  archaeology,  43;  manu- 
scripts, 44;  geography,  and  contem- 
poraneous history,  51-65;  history 
of  Hebrews,  Jews,  and  early  Chris- 
tians, 66-79;  series  of  histories.  81; 
types  of  doctrine,  86;  difference  be- 
tween Old  Testament  and  New 
Testament,  87;  literary  forms,  90- 
98;  Jesus  and  Old  Testament.  139. 
140;  the  Fathers,  146;  pagan 
leaders,  147-49;  Swedenborg,  253; 
rationalism,  159;  science,  105-8, 
241-45,341,369.  Schleiermacher, 
260;  difficulties,  302,  374;  father- 
hood, 311;  meditation,  355,  356; 
education,  363;  criticism,  372-74; 
Jesus  and  New  lestament,  28->, 

Bigot,  372, 

Biology,  3, 

Bishop,  157. 

Blavatsky,  Madam,  253. 

Boehme,  246,  253. 

Bohemian  Brethren,  218. 

Book  of  Concord.  205. 

Book  of  the  Dead,  13. 

Bonar,  330, 


Boniface.  211. 

Booth.  Commander.  186. 

Bossuet,  229. 

Boxers,  224. 

Brahma.  13. 

Brahmanas,  13, 

Brahmanism,  13.  226,  256 

Bnhms  Somaj.  256. 

Brainerd,  Da\id.  217. 

Breasted,  J.  H,,  63. 

Bridget,  210. 

Brooks,  229. 

Browning,  231,   271,   295.  309.  338 

Bruno.  246. 

Buddhism,  13,  35,  225.  226, 

Buffon,  242. 

Bunyan,  185,  229. 

Bushnell.  Horace.  '95,  262. 

Business.  340. 

Butler,  Bishop.  257. 

Byron,  231. 

Byzantine.  235. 

Cabala,  253. 

Calvary.  138,  291. 

Calvin,  John,  178,  217,  256. 

Calvinism.  178-82.  i86,  194.  195.  198. 

Campbell,  Campbellites,  196. 

Canaanites.  62. 

Canon.  36.  37. 

Capital  and  labor,  340, 

Captivity,  115,  116,  117. 

Carey,  William,  219. 

Ca.stc,  220,  226, 

Catacombs.  234. 

Catechisms.  204-6. 

Catenae.  146. 

Catholicism.  R.,   168,  230-303,  204, 

215,  3l6. 
Cause,  303. 
Celsus,  148. 
Chaldean,  57,  60. 
Chalmers,  229. 

Character,  320,   336.  347,  340  ff- 
Charlemagne,  1,9,  212. 
Chautauqua,  206. 
Chemosh,  32,  62,  114, 
Children,  170,  204,  306,  226,  332, 339 


?w.«^mi^''l 


Index 


361 


China,  aog,  220,  224,  225. 

Chivalry,  164. 

Christ,  129-40,   mg;    see   Messiah. 

Cliristianity,  26Q,  378,  279,  329. 

Christian  Science,  199. 

Chronology,  43,  63,  80-89. 

Chrysostom,  146,  229. 

Church  building.  339;    see  .Vrchitec- 
ture. 

Church  of  Englai.i,  182-88,  193. 

Church  of  desert,       j. 

CiWlization,  343. 

Claudius,  77.  150. 

Claverhouse   190. 

Clei)p-.;ra,  Gj. 

Clrrgy,  162,  11)9. 

Clovis,  143,  144,  I5Q,  2,0. 

Codex,  44. 

Coleridge,  231,  248. 

Coligny,  217. 

Colossians,  85. 

Columba,  2.1. 

Commerce,  67,  116. 

Common  sense.  39-42,  98. 

Comparative  religion,  241;.  369,  372. 

Comte,  246,  249. 

Concentration,  348.  349. 

Concordat,  180, 

Confessors,  i_i. 

Confirmation.  170. 

Confucianism,  13. 

Congregationalists,  183,  193.  1.55. 

Consecration,  221. 

Constantine,  142,  151. 

Constantin-,ple.  142.  162,  172. 

Comrrversies,  153-55-  161,  162,  176- 
91,  194,  195-  202,  203.  251,  255- 
6i.  283-89,  303.  310-12,  324-26, 
363,  369-74. 

Conversion,  9.  262,  276,  366 

Copernicus,  241. 

Corinthian  Epistles,  85. 

Coreggio,  237. 

Councils:  Carthage.  36;  Chalcedon, 
156.  204;  Consta.itinople.  153.  154; 
Nicaea,  142,  145.  ,53,  ,56.  208; 
irent.  36.  200,  204. 

Counter-reformation.  2c«d. 


Covenants,  Covenanters    189,  190. 
Cowper,  230. 

Creation,  59,  60,  105,  241,  242,  244 
24s.  ' 

Creeds,  156,  204,  205,  32a. 
Criticism,  higher,   45,  96,   191,   363 

366.  373;    I,  Ktual,  373. 
Cromwell,  18  ^. 
Cross,  138,  139.  236,  239,  267,   260, 

^  283-300  (csp.  289.  297),  340,  34^. 
Crusttdes.  165.  166,  213. 
Cuhure,  334,  335. 
Cyril  and  Methodius.  212. 
Cyrus.  61.  71. 

Dam.'xscus,  62. 

Daniel,  Book  of,  98,  149. 

Dante,  168.  231,  323. 

Darbyites,  198. 

Dai  ..In,  242. 

David,  32,  67,  8j,  130. 

Day  of  Lord.  122. 

Death,  19,  117,  283-300,  315-18. 

Decius,  142,  151. 

Deduction,  no. 

Definition,  i,  303,  304,  310-12,  345- 

47. 
Deism,  257,  258,  259,  354- 
Demon,  126,  see  Satan, 
Denominations,  341. 
Descartes,  246, 
Desert,  52. 
Deuteronomy,  70,  84,  244. 

Development,  114.  129.  138,  i56,  242 

243.  316,  370, 
Devil,  126.  285;    see  Satan. 
Devotional  literature,  229, 
Dhammapada,  13, 
Diderot,  258. 
Diet  of  Worms,  175. 
Dionysius  254, 
Disc  pies.  196. 
Divorces,  341. 
Docetism,  152. 
Doddridge.  230. 
Dominicans,  167.  173.  215. 
Doubt:   see  Skepticism. 
Durer,  237, 


362 


Christianity  and  Its  Bible 


E,84. 

Easten   church    156,  161,   163,  204, 
313,  314. 3^ 

Eastern  Empiu,  143. 

Ebionism,  153. 

Ec. lesiastes,  83,  83,  gj,  113. 

Ecclesiasticus,  iS. 

Eckhart,  354. 

Ecumenical,     <3. 

Eddas,  14. 

Eddy.  Mrs.  igg. 

Eden.  Garden,  137. 

Edict  of  Toleration,  151.   180. 

Edict  of  Nantes,  175. 

Edomites,  63,  67,  73. 

Education,  188.  343. 

Edward  VI,  183. 

Edwards,  Jonathan,    194,    32Q,   347, 

J24. 
Egypt,  51,  56,  63-6S.  00- 
Egyptology,  13. 
Eichhom,  3  •  4. 
Election,  133,  181. 
Electricity,  286. 
Elegy,  03. 
Elijah,  81,  311. 
Eliot,  John,  317. 
Elisha,  81. 

Elizabeth,  Queen,  183. 
Emperors,  77,  143. 
Empiricists,  no. 
Encylcopaedists,  258. 
E.igland.  159  311,  see  Ch.  of  England 
Enlightenment,  338,  359. 
Enoch,  Book  of,  88. 
Environment,  339. 
Ephesians,  85. 
Epictetus,  III. 
Epicureanism,  in,  113. 

Episcopacy,  178,  183,  184.  185.  189. 
I  go. 

Epistles,  97. 

Erasmus,  172,  176. 

Esarhaddon,  50. 

Eschatology,  120,  125. 

Essenes,  78. 

Eternal  generation,  133,  306. 

Eternal  life,  374,  318,  327,  338. 


Eternal  punishment,  256,  334. 
Eusebius,  145. 
"  Evidences,"  Paley,  259. 
Evolution,  ?'•},  243,  249. 
Experience,  260,  ^75,  281,  30;,  313. 
Experientialists,  no. 
Ezekiel,  70,  81,  84,  302. 
Ezra,  71,   'S. 

Fab?r,  230. 

Facts  and  truths,  38,  gs,  314. 

Faith.  9,  168,  218,  319,  222,  276,  '98, 
326. 

Fatherhood  of  God,   137,   140,  300, 
301-13,  325,  354,  360. 

Fathers,  141,  145,  146,  229, 

Faunce,  Pres.  W.  H.  P.,  296,  300. 

Felix,  76. 

Fenelon,  329. 

Festus,  76. 

Feudalism,  163.  164,  166. 

Fiction,  231,  232. 

Figure  of  speech  9.  10,  21,  23,  131, 

370,  387,  288,  303-11. 
Filioque,  136,  161. 
Finney,  Charles  G.  D.,  195. 
Flood,  59,  los,  106,  244,  345. 
Foreordination,  155,  186,  356,  350. 
Fox  George,  33,  183. 
France,  159,  179,  180,  238. 
Francis  of  Assissi,  167,  213. 
Franciscans,  107.  213,  215. 
Friendship,  358,  359 
F'roebel,  339. 
Fuller,  Andrew  319. 

Galatians,  85. 

Galileo.  341. 

Gallicanism,  303. 

Gautama:   see  Buddha. 

Gehenna,  333. 

Gemaras,  14. 

Geography  of  Bible  times,   31-54. 

Geology,  106.  343. 

Gerhardt,  330. 

Germany,  139,  177,  311. 

Girgashite.  56. 

Gnosticism,  153,  242. 


m%^^m 


Index 


363 


God,  s.  /.  itj,  114,  ^43,  248,  287, 

301,367. 
Goethe.  48,  231,  323. 
Gospels,  07,  122,  138,  147. 
Gothic,  236. 
Gottingen  school,  262. 
Government,  166. 
Grace,  g.  181. 
Graft,  340. 
Gravitation.  242. 
Greek.  72,  103. 

Gregory   the   Great,    146,    157.   211, 

240. 
Guyon.  Madam,  255 

Haead,  62. 

Haues,  106.  117,  120.  ^? 

Hammurabi.  32,  58. 

Handel,  19,  240. 

Happiness,  361.  362. 

Harnack,  137,  261,  299. 

Haydn,  240. 

Heaven,  21,  230,  271,  317,  320,  321. 

Hebrews,  16,  62,  O7-70. 

Hebrews,  Epistle  to,  85,  86. 

Hegel,  246,  248,  262. 

Hegira,  144. 

HeU.  289,  317,  320,  322,   325,   366. 

Hellenistic,  72. 

Henry  VIII,  182. 

Hereafter,  121,  314-28. 

Heredity,  116,  339. 

Heresies,  152-js,  161,  259,  326,  366. 

Hermann,  262. 

Hemhuterism,  218, 

He-od  the  Great,  74. 

Herodian  family.  76.  150. 

Heteroousians,  153. 

Hexateuch,  82,  84,  244. 

Hezekiah,  315,  316. 

Hildebrand,  160,   162. 

Hinduism,  226. 

History,  55-6$,  94-96,  141,  278. 

Hittites,  56. 

Hivites,  s6. 

Hodges,  194. 

Hoffmann.  251. 

Hogarth,  237. 


Holland.  181. 

Holy  Spirit, 48-50.  153,  156.  161,  186, 

3>2.  313,  354.  373. 
Homer.  49,  117,  231. 
Ilomoiousians,  153. 
Homoousians,  153. 
Hope.  324.  326,  338,  360. 
Hosea.  81.  302. 
Hoshea,  68,  69. 
Host.  169. 
Hubmeier,  251. 
Huguenots,  179. 
Humanists,  93,  173. 
Hunt,  Holman,  237. 
Huss,  John.  173. 
Huxley.  T,  H.,  242,  369. 
Hymns,  230. 
Hypatia,  149. 

Icons.  Iconoclasts,  238,  368. 
Idealism,  109,  no,  247,  248. 
Idumea,  Idumean:    see  Edom. 
Images.  238. 

Imitation  of  Christ,   229,   254,   33a, 

358. 
Immaculate  conception ,  203 ,  204. 
Immanence,  306,  354. 
Immersion,  196,  197. 
Immortality,  122,  199.  248,  317,  318. 
Incarnation,  134. 
Independents,  183,  185,  192. 
India,  209,  215.  318,  220,  236. 
Indi   is  215.  217. 
Indifitrence,  pyi. 

Individuals.  Individualism.  116,  118, 
119,  399.  359. 

Induction,  28,  29,  no,  242,  244,  246. 
Indulgences.  171.  174,  336. 
Inerrancy.  26,  29,  31,  37,  365, 
Infallibility,  50,  95.  203.  204,  370. 
Infidelity,  374. 
Inquisition,  173. 
Inscriptions,  43. 
Inspiration,  27,  39,  30-36,  362,  369. 

370.  374- 
Institutes,  Ca!  .in's.  178. 

Interpretation,  20-37,  Qi,  94.  9S,  >49. 

197.  3". 
Intentionalism,  s^ji. 


364 


Christianity  and  Its  Bible 


Invfstiture.  160. 

Ireland,  no. 

Irenics,  Irenicon,  311,  jfig. 

Isaiah.  81,  jo3. 

Isuiah,  B(Kik  of.  83. 

Israel,  68,  6g,  80,  81.  m?. 

Italy,  ijg. 

J.  84. 

Jacobs.  U,  F..  J06. 

Janscnists.  303.  aoj. 

Japan.  314.  215.  335,  383. 

JE,  84. 

Jebusites.  56. 

Jehovah.  63.  114.  116.  joi. 

Jeremiah,  81 

Jerome,  146. 

Jerome  of  Prague,   173. 

Jerusalem.  68.  70.  73,  74,  165,  166. 

Jesuits,  300,  303,  3:6. 

Jesus:  and  reliuion,  n;  when  born, 
7s;  Old  Testament,  84,  87.  139, 
140;  oriental,  131;  second  coming, 
see  Millennium;  Messiah,  i3g-4o; 
pre-existence,  134;  thought  of  him- 
self. 134-38;  compiired,  147;  as 
seen  by  non-Christians;  148.  150; 
divinity,  113.  153,  154,  igg,  ags, 
3y6,  fish  symbol.  334;  in  art.  33g; 
rationalism,  asg.  260;  lives  of.  261, 
263;  Paul,  300;  revealer,303;  name, 
283.  death.  283-300;  hereafter,  317, 
318;  life  here,  282,  332,  344,  358, 
363.  367.  374. 

Jews,  16,  7i-7g.  148. 

Job,  Book  of,  g2,  g3. 

John  Baptist,  130,  150. 

John  of  Damascus,  146, 

John,  Gospel  of,  86,  122. 

Josephus,  14,  88, 

Joshua,  Book  of,  82,  244. 

Josiah,  6s,  70. 

Joy,  IQ,  362, 

Jubilees,  Book  of,  88. 

Judah,  68,  70,  71, 

Judea,  68,  74, 

Judges,  67. 

Judson,  A,,  331. 

Julian  the  Apostate,  142,  149, 

Jupiter,  302. 

Justice,  330,  340, 


Kaftan,  262. 

Kant,  246,  248. 

Keble.  230. 

Kempis.  Thomas  a.  23g.  354.  358. 

Kindergarten.  33g. 

Kingdom  of  God,  133.  133,  363. 

Knighthood.  164.  333. 

Knox.  John.  183,  iSg. 

Koran.  14.  303. 

Korea,  225. 

L-Vir  and  capital.  340, 

^apsi.  151. 

I^amentations.  g2. 

Laws,  58,  70,  84,  96,  334.  338. 

Liberty,  166, 

Life,  3,  8,  383,  339-44, 

Literature:     religious,     13-ig,    go-8 
107.  33g-33,  35s;    mm  biblical,   of 
Judaism.  88,  8g,  130,  131,  133,  125, 
I3g,  131,  137, 

Litotes,  370,  371, 

Livingstone,  D.,  333. 

Lobstein,  262, 

Locke,  John,  247,  258. 

Logos,  log.  III,  133,  134.  154. 

Lord's  Supper,    i6g,   176,   344. 

Lost,  274,  360. 

Love,    9,    ig.  48.    27g.   282.   3g3-g6, 
2g8.  2gg.  300,  317,  334,  330,    331. 
Loyola,  300, 
Lull,  Raymond,  207,  313,  317. 

Luther,   Martin,    174-76,    317,   230 
340. 

Lutheran  church,  176,  177, 

Maccabees.  73. 
Miccabees,  Book  of,  88, 
Mackay,  323. 
Maclaren,  329. 

Man,  4,  6,  7,  10,  113    397,  343, 
Manicbaeism,  153. 
Manning,  18,'. 
Manuscripts,  44. 
Marcionism,  153,  301. 
Mark,  Gospel  of,  86. 
Mariolatry,  203,  218. 
Marriage,   160,   170.    183,   197,   337, 
34«- 


L.Jex 


365 


Martel.  144,  i;g, 

Martineau,  356. 

Martyn.  jjo. 

Martyrs,  150,  jj4. 

Mary.  Queen,  iSj,  326. 

Mary  Queen  o{  Scots,   i8y. 

Mary,  Virgin,  148,  aoj,  jjo. 

Mass.  i6g,  171. 

Materialism,  J49.  258,  362. 

Medici,  173. 

Meditation,  275,  345  62,  375.  376. 

Melanchton,  176. 

Mendelssohn,  240. 

Menes,  63. 

Mental  reservation,  201. 
Menu,  laws  of.  13. 
Messiah.  125,  129-40. 

Metaphor,  305. 

Methodism.  186. 

Methodius  and  Cyril,  212. 

Micah,  81. 

Middlemen,  364-76. 

Midianites,  56. 

Midrashim,  14. 

Mill,  J,  S.,  240. 

Millennium.  U3-25.  ig8. 

Miller,  ig8. 

Milton.  18s,  231,  232.  323. 

Mii'aclcs,  147,  148,  366. 

Mishna,  14. 

Misinterpretation,   20-24,   »5.    I30. 

Missions,  200.  208-28,  278.  358,  360. 

Moab,  63,  67. 

Moabite  stone,  32. 

Moffat.  222. 

Mohammedanism.  14,  144,  162,  165, 

aog.  2:3,  226,  227,  354- 
Molech,  62,  322. 
Molinos,  355. 

Monasticism,  167.  200,  313,  346. 
Monism.  115. 
Monolatr>  .115. 
Monophysite,  154,  354. 
Monotheism,  115, 
Monothelite,  154. 
Montanism,  152. 
Moody.  10^  240. 


Moravians,  318.  360. 

More,  Thomas,  172.  335. 

Mormons,  107. 

•Morrison.  220. 

Mortal  sin.  171, 

Moses,  30,  33.  4J.  .?8.  s«.  67.  83,  242 
ioz,  362. 

Motherh()od  of  God.  306. 
Mozart,  240. 
Miinster,  251. 
Miinzer,  351. 
Murillo,  237. 
Murray,  John.  256 
Music.  104,  340,  300, 
Mysticism.  48,  49.  149,  i-'s,    252-55, 
354- 

Nabonidus,  60. 
Napoleon,  180,  279. 
Naram-sin,  58.  60. 
Naturalism,  249. 
Neale.  Dr.,  330. 
Nebuchadrezzar,  60.  65.  70. 
Nehemiah,  71,  78. 
Neoplatonism,  149.  354. 
Nero   77.  I  JO. 
Nestorians,  154,  309,  313. 
Netiierlar.ds,  181. 
Newman,  John  Henry,  187. 
New  Theology,  194.  195,  343. 
Newton,  Isaac,  343. 
Newton,  John.  330. 
Nineveh.  57. 
Nonconformists,  183. 
North  America,  193  ff. 
Numbers,  symbolism,  98. 

Odoacer,  143. 

Old  Catholic,  303. 

Omnipotence,  336,  354. 

Omnipresence.  354. 

Omniscience,  354. 

Opera.  240. 

Opinion,  public,  334.  338,  344. 

Opportunity,  223. 

Oratorio,  340. 

Ordination,  169. 

Origen,  145,  140,  ijj,  339,  335. 


366 


Christianity  and  Its  Bible 


Origin  oj  Spteits,  241, 
Uriifinal  sin,  j4i. 
Ormund,  la;. 
Orlhoduxy,  ni,  255 

P.  84. 

FaintinR,  go.  loj,  13a.  jj7,  jja 

I'alty,  asy. 

Palestine,  5a-54,  61,  64,  68,  71.  7a,  74, 
76,  77,  14a,  144. 

Pulrstrina,  340. 

Pantheism,    115,    a46,   354,    354 

Papacy,  157,  160,  161,  i6a,  aoa.  ao3. 

Paper,  44. 

Parables,  40, 

Parallelism,  91,   118,  136 

Parchment.  44. 

Passive  resistance,  188. 

Pastoral  Epistles,  85. 

Palon.  John  G.,  aa3,  a8i 

Patrick,   St.,   aio. 

Patristics.  145,  15a. 

Paul,  3i.  34,  84,  85,  86,  I4g,  150,  IS7. 
175.  an,  a6i,  371,  275.  300.  315, 
31O,  317- 

Peace  of  Westphalia,  177. 

Pelagianism,  155. 

Penance,  170. 

Pentateuch,  8a,  83,  244. 

Pessimism,  a4g. 

Pericles,  103. 

Perizzite,  56. 

Persecutions,  iso,  151.  i8j,  2ii,  jyo. 

Perseverance,  final,  181. 

Persians,  61,  71,  aao. 

Personality,  31a. 

Peter,   140,  150,  157. 

Pharisees,  78,  79,  87,  8g,  laS,  3aa. 

Phidias,  103. 

Philemon,  85. 

Philippiauj,  Epistle,  85. 

Philistine,  56. 

Philo,   14,  88,  log. 

Philosophy,  93,  107-13,  a46-4g.  375, 

333.   367.  376. 
Phoenicians,  6a,  gg,  100. 
Photius,  161. 
Pietism,  ai;i;. 


Pil.it c.  76,  ISO. 

PikrimaKe,  16'. 

Pil»;rim  Fathers    iga. 

Plulo.  Platonism,   107,  log     lis. 

Pliny.    151,      '.7. 

Plymouth  Brethren.  ig8. 

Poe'.ry.  48.  go-03,  330,   331. 

Politics,  307,  34a 

Polygamy,  197. 

Polytheism,  115,  348. 

Porphyry,  149. 

Positivism,  349. 

Pustmillenuialists.  133. 

Praise.  9,  357. 

Prayer,  9,  an,  333,  347,  357. 

Prayerbook.  183. 

Predestination;     see    Foreordiii.ition . 

Pre-existence,  of  Jesus,  134. 

rre-millennialists,  133. 

Presbyter,    Presbyterians,    157,    178, 

184,  185.  189.   191,  194. 
Pride,  holy,  10,  373. 
Priests,  169.  388. 
Principles,   139,  399.  314,  33a. 
PrintinK,  166. 
Probabilism,  aoi. 
Probation.  135 
PriscUlianism,  ija. 
Proctirator,  74,  76. 
Propaganda,  ai6. 

Prophets,  81,  94,  130,   147,   lyS,   a38 
Propitiation,  387. 
Proselytes,  73,  366. 
Protestantism,  creeds.  305. 
Protestantism,  missions,  316-28. 
Proverbs,  83,  93,  g3. 
Psalms,  83,  gj. 
Fseudepigraphic,  88. 
Psychology,  137,  343. 
Ptolemies.  65,  7a,  341. 
Puranas,  13. 

Purgatory,  las,  171,  318. 
Puritans,  183,  iga,  238. 
Purity,  186,  3ag. 
Pusey.  187. 
Pyramids,  13.  64,  99. 
Pythagoras.  108.  100.  147. 


Index 


367 


Quaken.  18  j. 
Quietitm,  135. 

RaflacI,  aj7. 

Raikci,  Robert.  106. 

Rationaliim,  .,1,  159,  j6o. 

Rauch   ^37. 

Realism.  249. 

Rraliits,  no. 

ReaioD.  49,  148. 

ReflectioD.  347. 

Reformation,  1740.,  joo,  230. 

Reformed    Churches.    176.     178-82, 
189-91. 

Regeneration,  9,  170,  303,  306,  308 

309. 
Rehoboam,  68. 
Religion,  2,  3,  11.  12,    17,  245,  262, 

34»- 

Renaissance,  172,  236. 

Renan,  261. 

Repentance,  130,  276. 

Resurrertion,  95,   118-20,    128,   148, 
a68,     -^4,   318 

Retreat,  3<2. 

Retribution,  122,  314. 

Revelation,  302.  3(^5,  369. 

Revelation,  Book  of,  21,  98,  124. 

Reverie,  346,  358. 

Revival.  360. 

Revolutions,  180,  185,  194. 

Richelieu,  177,  179. 

Rjgdon,  Sidney,  196,  197. 

Righteousness,  276,  288,  330. 

Rites,  288.  330. 

Ritsrhlianism,  262. 

Ritualism,  183,  187. 

Roman    Empire,   77,   142,   137,   :6o, 
265,  268,  269. 

Romanesque,  236. 

Romans,  Epistle,  85,  97,  264,  268. 

Rush,  Benjamin,  207. 

Russia,  212,  214. 

Sabbath  school,  206,  368. 
Sacraments,   169,   182. 
Sacrifices,  288. 

Sadducees,  78,  79,  87,  89,  128. 
Sai-.-aiion,  140,  155,  dj$—j-i. 


Salvation  Army,  186 

Samaria,  68,  69. 

Samuel.  117.  302. 

Sanday,  29. 

Sanhedrin.  79. 

Sankey.  240. 

Surdaoapalus,  59. 

Sorgon,  Assyrl^in,  59,  69. 

Sargon.  Babylonia,  38.   so- 

Satan,  96,  117,  126-28,  323. 

Saul,  67. 

Savonarola.  173. 

Scandinavia,  177,  212. 

Schism,  161. 

Schlciermacher,  260. 

Scholarship,  43-46.  49,  50. 

Schoohnen,  168,  202,  234. 

Schopenhauer,  246,  249 

Schultz,  262. 

Schwartz.  T.  C,  218. 

Science,   103-8,   199,  241-45,   369 

Scotland.  182.  189-91,  an. 

Scott,  231,  232. 

Scotus,  Scotists,  f68. 

Scribes,  79. 

Sculpture,  99,  103,  237,  238. 

Seleuddae,  72. 

Selfishness    333,  344.  338. 

Self  sacrifice,  294.  H      33i.  34i- 

Semites,  33. 

Seneca,  in,  264. 

Sennacherib.  59,  70. 

Sepluagint,  72,  88. 

Serfs.  164. 

Serpent,  127. 

Servants,  339. 

Servetus,  236. 

Shakespeare,  23,  231,  232,  184,  290 

333 
Shalmaneser,  39. 
Shamash.  38. 

Sheol,  106,  117,  n8,  120,  322. 
Shintoism,  14. 
Simile,  303. 
Simon  of  France,  244. 
SirapUcity,  343. 
sin,  4,  5,  171,  293,  342. 


368 


Christianity  and  Its  Bible 


^^ 


Sinai.  %i.  44. 

Siva.  I.J. 

Skrpliilxm,  iij,  168,  i(>o,  .no,    J74. 

Slavery,   ioj.  217. 

Smakalil.  177. 

Smith.  H.  U  .   iy4. 

Smith.  Juwph,    nn. 

SHial  evil.  J41. 

Soclnus.  2.fh. 

SKiology,    ihj.    104.    i(VJ.    jj. 

Sotralrs.    107.    loy. 

Sulumon.  67,  81,  8}. 

Solomon,  rsalm.t  of,  88, 

Silidarity,  116. 

Son  of  iJavi.l.  1,55, 

Son  (if  God,   IJ7. 

Son  of  man,  i(6,  137. 

Song  of  Sonus,  8j,  yi. 

Sophia,  Churth  of  St,,  ibj.  3)5, 

Sotcriology,  155. 

Soul,  4. 

Spencer,  Herbeit,  340.  J4y. 

Spener.  255. 

Spinoza,  146. 

Spiritual  iniuKht,  47-50,  yS,  366. 

Spurgeon,  334. 

Sruti,  13. 

St,  Marks,  33;. 

St.  I'elers,  236. 

Stanley,  H.  M,,  112,  333, 

State  and  church,  177,  180,  181,  lyo, 

Statistics,   missiunary,   338. 

Stoicism,  11:,  112, 

Strauss,  261, 

Strong,  A,  H.,  28. 

Strophes.  91. 

Study.  38-50.  347.  351. 

Suetonius,  150,  2G7. 

Sutism.  254. 

Supererogation,  171. 

Supper.  Lord's,  lOy,  i  j'j.  51  j. 

Supremacy,  Acts  of,  i8,i. 

Suso,  354. 

Suzerain.  163. 

Swedenborg,  253. 

Switzerland,  178. 


Symlxilism,  u8,   234. 
SynagcHjue,  79.  87,   103. 
Synoptintii,  8<), 
Syrians,  62,  73.  74. 

'I'abemacle.  67,  1/,,  lot. 
Tuiitus.  367. 
Talmud,  14. 
Taoism,  13. 
Targum.  14, 
Tartarus,  322. 
Tauter,  33g. 
Taylor,  22g, 

Temperance,  23,  207,  237,  337,   338. 
Temple,  67,  71,  74,  70,  100-102.  165, 
if)6. 

Tennyson,  7,  231.  290,  319,  3,-6,  m). 

Ten  tribes,  lost,  fag. 

Terms,  20,  303,  310,  311. 

Tcrtullian,  145, 

Tetzel,  174. 

Thales,  108, 

Thebes,  64.  6?, 

Theism,  354, 

Thetxiosius.  142. 

Theology,  3,  86,   107,   114,  168,   175, 

178,    194.    ig.S.    241-45,    260,    263, 

375-  295.  367.  376, 
Theories,  »83-6,  320,  350. 
Theosophy,  2,53-4, 
Thissalonians.  I  and  11,  85. 
Thirty-nine  Articles,  182. 
Thomists,  168, 
Thorwaldsen,  237. 
Tiberius,  77,  150, 
Tiglath-pileser,  59, 
TijchcnJorf,  44, 
Tis.«ot,  237. 
Titian,  237. 
Tolerance,  262, 
Tractariaa.  187, 
Trajan.  142,  151. 
Transcendence,   116,   354. 
Traiiiulisianlialion,   1G9,   173,   176. 
Travel,  166. 
Trinity,  153,  195,  2:0,  256,  260,  303, 

313.  3'3. 
Tripitalca,  13. 


Index 


.569 


Trumbull.  H,  C.  loft. 

Truth.  .j8,  )Sj,    ,14,    ,44,  J,,,  36, 

.166.  374- 
TUtiingen  (ch'tnl.  >6i. 

Ufand«,  jjj. 
I'Ifilai.  110. 

L'llrimontanism.  101.  joj. 
I'm  lion,  cxtrrme,  170. 
rniformily,  177,  iMj. 
L'nion.  Christian,  11,  lyi,   (41. 
I'nilarianism.  256. 
I'nitnl  Free  Church,   igi. 
I'nivcrsalism.  a  5ft. 
I'poni.shads,  ij, 
I'topia.  I7J,  JJ5. 

Value-j'udgment.'t,  j6j. 

Vatican,  17a. 

Vedas.  13. 

Villains.  164. 

Vinci.  Lrunardi  da.  jj7. 

Vincent,  J.  H.,  jo6. 

Virgin  hirth,  g5    1J4,  jfta 

Vishnu,  13. 

Vladimir,  in. 

Voltairf.  358. 

Vulgatr.  77. 

Wagner,  140. 

Waldenses,  173. 

\Vf.rs:    CiWI.    igj;     French    Revolu- 

in.     180;      Independence,      iga; 

nalcald,  177.    Thirty  Years,  177, 
Washington,  agg    308. 
Watts,  a 30. 


"Wee  Pre^s."  igi. 

Wendt,  If):. 

Wrrlh-Vrlhrilf    jftj 

Wesley,  Charles.   iHft,   jjo. 

Wesley,  John,  iHft,  jo6.  jo7,  t»). 

Westminster    Confessinn,    184. 

Whitefield.  iHfj.  jig, 

Whiiiier,  j^a.  371. 

VViclif,  173. 

Will,   M4,   17A,  148. 

Willard,  Frames  V...  ao7. 

William  of  Orange.   181.  iS^. 

Williams  John,  jji. 

Williams.  Koger 

Wisdom  liter  ii  na. 

WolfenbU"  '  ..is.  isg. 

Wolff,  J 

Woman  s         ,»  ranee,  etc..  ao?. 

Word :     tt  )Kos 

Word  of  (lixj.  ao,  30.  371. 

Wordsworth.  331.  308. 

Worship.  Q, 

Xavier,  Francis,  an. 

Y.  M.  C.  A.,  186. 
Young.  Rrigham,  ig7. 

Zend  .\vesta,  •■\. 
Zerrubbabel.  71. 
Zeus,  301. 
Zinzendorf,  a  18. 
Zoroastrianism,  13. 
Zwingli,  176,  178. 


